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PART  LXXLIII. 

THE   MAHABHARATA 
II 

KEISHNA-DWAIPAYANA  VYASA 

TRANSLATED 

INTO 

ENGLISH  PROSE 

Published  and  distributed  chiefly  gratia 

BY 

PRATSPA  CHANDRA  RiY,  c.  i.  E. 
;l       ANUgASANA    PARVA,^ 


(Sections  I— XIV.) 


d' 


CALCUTTA  : 

BHSRATA  PRESS. 

No.  1,  Raja  Gooroo  Dass'  Street. 

1893. 

(  The  right  of  translation  is  reserved.  ) 


/ 

THE   MAHABHARATA 

OF 
KRISHNA-DWAIPAYANA  VYASA 

TRANSLATED  JA  ^>  ^  n^.ij^ 

INTO 


'^ 


I  MM  2n  i9n 

ENGLISH  PROSE  V'^V  v'iS 

Logical  %i\i^^ 


Published  and  distributed  chiefly  gratis 

BY 

PRATiPA  CHANDRA  RlY,  c.  i.  E. 


ANUgASANA    PARVA. 


"% 


calcutta  : 
bharata  press. 

No.  1,  Raja  Gooroo  Dass'  Street. 

Printed  by  Kali  DSss  Sen. 

1893. 
(  The  right  of  translation  is  reserved.  ) 


notice: 

Through  the  grace  of  Hari  whose  kindness  enabled  the  Pun- 
da  vas  to  overcome  a  thousand  dangers  during   their  exile  in   the 
forests,  to  pass   the   year   of  incognito   in   the   court   of  Virata 
without  being  tracked  by  the   spies  of  Duryodhana,  to  success- 
fully encounter  in  fierce  battle  and  overthrow  one   after  another 
the  myriads  of  invincible  warriors  that  were  opposed  to  them  on 
the  field  of  Kurukshetra,  to  escape  from  the   cowardly   but   ex- 
terminating night-attack  by  AQwatthaman,  to  save   themselves' 
from  the  curse  of  the  aggrieved  Gaudhari  which  was  a  source  of 
greater  danger  to  them  than  a  thousand  Bhishmas  at   the   head 
of  a   thousand   armies   of    Samsaptaka   soldiers,    and   lastly   ta 
recover  their  ancestral  throne, — through  the  signal  grace   of  that/ 
Lord  of  the  universe,  I  have  at  last  been  able  to   complete   tho 
C?inti  Parvan,  the  largest  and  the  most  difficult  of  the  18  Parvans 
into  which  the  Mahabharata  has  been   divided   by   its   inspired 
author.  I  bend  myself  in  humility  to  the  Lord  of  Lakshmi  for  his . 
crowning  mercy.     Four-fifths  of  my  self-imposed  task  have  been 
over.     What  remains  to  accomplish  is  only  a  fifth   of  the    whole.- 
Of  the  difficulties  of  the  Canti  Parvan  I  have  given  some  idea  in: 
the  notice   issued  with   the   fasciculus  numbered  62.     The  two  ■ 
Vernacular  versions  have  been  replete  with  errors  of  every  kind. 
I  mention  this  not  for  the  purpose   of  depreciating   the   labours 
of  those  that  have  preceded  me  in  interpreting   the   Canti  but 
only  for  illustrating  the   inherent   difficulties  of  the   task.     The 
excellence,  again,  of  the  Canti   as  a   work   of  genius,  must   for 
ever  remain  unrivalled.     The  political  philosophy  embodied  in  the 
Rajadharma   sections   will   lose  nothing  by  comparison  with  any 
work  written  in   any  tongue  on  the   same  subject.     Professor  J. 
W.  Reese,  of  Westminster,  Maryland,  U.  S.  A.,  after  a   careful 
perusal  of  those  sections,  wrote  to  me  to  say   that   "it   would  be 
"difficult,  indeed,  to    find  in   all  literature  a  more  complete  trea- 
"tise  on  the  duties  of  the  kingly  office   than    the  one   contained 
"in  these  sections  of  the  Canti  Parvan."     This  is   the   deliberate- 
opinion  of  a  competent  judge  and  not  the  expression  of  views  en- 
tertained by  an  enthusiast.     Portions  of  the  Rajadharma  sections 
embody  the  noblest  doctrines  of  iiolitical  science.     That  all  power 


(     2     ) 

is  a  trust  from  the  Most  High,  which  should,  therefore,  be  exerci?ed 
for  the  benefit  of  others  and  not  for  gratifying  individual  caprice, 
•was  laid   down  by  the  Rishis  in  language  that  would  truly  seem 
to  be  inspired.     The  sections,  again,  on  the   religion  of  Moksha 
or  Emancipation,  are  equally  unrivalled    by   anything   produced 
by  human  genius  in  any  other  country.     The   very   sovereignty 
of  the  heavens  is  hell  compared  with  the  ideal  cherished   by   the 
candidate   for   Moksha.     The  Rishis  alway?   sought  to   inculcate 
the  awful  idea  of  unending   Eternity.     Every   created   being   in 
the  universe  is  subject  to  change.     Collection  is   certain   to   ter- 
minate in  dispersion,  and  dispersion    will   once   more   revert   to 
collection.     The  one   entity,  amidst  all   things   in   the   universe 
of  inconceivable   vastness  and   variety,   that   is   not   subject   to 
change,  is  Para-Brahma.     Jiva  (or  Soul)  also,  though  subject   to 
change  as  regards   its   external   encasements,  is   not   subject   to 
annihilation.     An  emanation  from   Para-Brahma,  Jiva   is   des- 
tined  to  live   for  unending  eternity,  passing   through   infinite 
vicissitudes  implying  joy  and  sorrow.     Existence   itself,  for   un- 
ending Eternity,  may  be  appalling,  for  ordinary  happiness  itself, 
in  view  of  such   duration,  may   become   disagreeable   monotony. 
In  Heaven,  again,  there  must  be  superiority  and  inferiority   and, 
therefore,  heart-burning.      Supposing   heart-burning   to  be   im- 
possible,   happiness   itself,    from     the   contemplation   of   others' 
misery,  may  become  changed  into   misery.     Besides,  in   view   of 
infinite,  unending  Time  of  inconceivable  duration,  will  there  be 
'no  change  ?     All  change  must  either  be  for  better  or  for  worse. 
If  for  better,  it  was  not  perfect  happiness  before.     If  for   worse, 
it  is  not  perfect  happiness  after.     Perfect  felicity  being  the  goal, 
how  to  prevent  those  vicissitudes — that   irresistible    mutability  ? 
Absorption  into  immutable   Para-Brahma   is   the   only   remedy. 
The  noblest  course  of  conduct  is   necessary  for   such   absorption. 
That   conduct   is  "Nishkama   Dharma,"  or  acts   done   without 
desire  of  fruit.     Even  such  absorption  into   Para-Brahma,  which 
implies  the   cessation  of  a  separate  existence  of  the  Ego,  is  the 
Emancipation  or  Moksha  of  the  Rishis.     These   Moksha  sections 
are,  again,  an   inexhaustible    mine   of    philosophical  speculation. 
Every  shade  of   opinion   entertained  by   philosophers   ancient   or 
modern,  on  the  great  questions  that   surround  humanity,  may  b» 


(  -  ) 

seen  to  have  its  germs  in  this  portion  of  tlie  Canti.  The 
Apaddharma  sections,  again,  of  this  great  Parvan  are  fraught  with 
practical  significance  to  every  Hindu.  To  the  foreigner  also 
they  are  scarcely  of  less  moment.  What  the  character  of  those 
exigencies  are  that  may  excuse  a  rigid  compliance  with  one's 
course  of  duties  as  ordained  in  the  scriptures,  can  never  be 
uninteresting  to  learn.  Altogether,  as  a  monument  of  ancient 
Aryan  genius,  the  Canti  Parvan  is  likely  to  be  more  prized  than 
any  other  work  dealing  with  the  same  topics. 

Although  a  little  more  than  two  years  has  been  taken  up  by 
the  Canti,  yet  I  hope  no  subscriber  or  recipient  of  the  English 
translatioiii  will  complain  of  it.  It  is  impossible  to  suppose  that 
every  verse  has  been  rendered  correctly.  The  Canti  abounds 
with  cruces.  The  industry,  patience,  and  ingenuity  shown  by 
Nilakantha  in  explaining  the  Canti  have  been  remarkable. 
Every  reader  of  the  Canti  knows  the  value  of  Nilakantha's 
gloss.  Verses  which  in  the  first  instance  have  to  be  given  up 
as  hopeless  begin  to  yield  a  meaning  as  soon  as  the  gloss  is 
referred  to.  In  my  case  the  difficulties  were  enhanced  in  con- 
sequence  of  my  inability  to  procure  a  good  text  of  the  Canti 
with  Nilakantha's  gloss.  In  this  'city  of  palaces'  there  are  very 
few  libraries.  I  applied  to  one  and  all,  to  Maharajas,  Rajahs, 
Rai  Bahadurs,  and  Pundits.  But  nowhere  could  I  procure  a 
manuscript  copy  of  the  Canti  with  Nilakantha's  gloss.  At  last, 
in  ray  extremity,  Mr.  Swinhoe,  the  well-known  Attorney  of 
the  Calcutta  High  Court,  came  to  my  rescue.  His  small 
library  contains  some  valuable  Sanskrit  books,  and  among  them 
happened  to  be  a  copy  of  the  printed  Bombay  text  with  the  gloas. 
He  very  kindly  placed  his  copy  at  my  disposal.  I  still  needed  a 
good  Bengal  manuscript  of  both  text  and  gloss,  for  reference  and 
comparison.  With  the  greatest  difficulty  I  obtained  one  from 
a  young  .scholar  of  my  acquaintance.  It  is  a  matter  of  deep 
regret  that  Bengal  millionaires,  who  still  pride  themselves  upon 
their  Hinduism,  show  the  utmost  indifference  in  the  matter  of 
their  own  scriptures  and,  rarely,  if  ever,  .seek  to  collect  either 
manuscripts  or  printed  editions  of  even  such  works  as  arc  re- 
garded the  most  sacred.  : 

The  Anuyasana,  which  follows  the  Canti,  is  scarcely  less   iu 


(  4^  ) 

point  of  importance  though  it  is  not  so  difficult.  It  is  r^jj^lete- 
with  moral  discourses  of  every  kind.  In  extent,  also,  it  is 
slightly  less  than  the  Cauti  but  much  larger  than  the  other 
Parvans  with  the  single  exception  of  the  Vana  or  Exile  Parvan. 
Considering  that  with  the  Anu^asana  about  a  fifth  of  the  Maha- 
bharata  still  remains  to  be  done,  the  sum  still  necessary  would  be 
about  Rs.  20,000.  His  Lordship  the  Secretary  of  State,  the 
Government  of  India,  the  different  local  Governments,  many  of 
the  Indian  Chiefs,  and  several  Zemindars  and  noblemen,  have, 
aided  me  liberally.  I  regret,  however,  that  that  liberal  aid 
even  is  not  sufficient  to  bear  me  through  to  completion. 

About  a  year  ago  I  applied  to  the  Government  of  Bengal 
for  a  further  contribution.  The  most  elaborate  enquiries  were 
made  through  the  Director  of  Public  Instruction  regarding  the 
way  in  which  the  funds  that  came  into  my  hands  had  been 
applied  and  the  existence  or  otherwise  of  an  actual  necessity  for 
further  help.  Statements  were  called  for  and  were  scrutinised 
with  a  degree  of  minuteness  that  could  not  but  be  highly  satis- 
factory to  me,  for  it  enabled  me  to  prove  the  economy  of  my 
arrangements  in  every  department  of  the  Bharata  Karyalaya. 
Sir  A.  Croft  was  satisfied  with  my  economy  and  made  his  report 
accordingly  with  the  result  that  the  Government  of  Bengal 
was  pleased  to  make  a  further  grant  of  Rs.  1,000.  A  condi- 
tion, however,  was  tacked  that  I  should  not  draw  the  amount 
till  after  completion.  I  regret  to  state  that  the  Government  of 
Bengal  showed  in  this  more  kindness  to  my  heirs  than  to  my- 
self. The  British  Indian  Association  of  Lucknow  very  kindly 
responded  to  my  appeal  by  immediately  sanctioning  a  grant  of 
Rs.  1,000  from  its  funds  and  forwarding  to  me  the  amount  at 
once.  The  Secretary  of  State  for  India  also  has  been  pleased  very 
promptly  to  sanction  an  additional  grant  of  Rs.  1,000,  without! 
waiting  for  reports  of  the  colonial  Government,  from  the  funds 
at  hi"?  Lordship's  disposal.  I  have  appealed  to  other  quarters 
but  I  have  not  as  yet  been  favored  with  replies. 

I  must  take  this  opportunity  for  expressing  my  deep  grati- 
tude to  those  eminent  personages  through  whose  aid,  counsel, 
and  sympathy  I  have  been  able  to  prosecute  so  much  of  my  task. 
Foremost  among  all,  my  gratitude  is  due   to   my  Gracious    and 


(     5     ) 

August  Sovereign,  the  Queen-Empress  of  India,  the  success  of 
every  righteous  enterprise  being  directly  due  to  the  virtues  of  the 
Sovereign,  under  Providence.  The  Hindu  scriptures  inculcate 
the  idea  that  it  is  owing  to  the  Sovereign's  protection  that 
enterprises  of  every  kind,  having  for  their  object  the  happiness 
and  the  amelioration  of  the  condition  of  the  people,  can  achieve 
success.  In  my  case,  I  have  enjoyed  something  more  than  that 
protection  which  as  a  subject  of  Her  Gracious  Majesty  I  have 
enjoyed  and  still  enjoy  in  common  with  millions  of  others  over 
Avhom,  under  Providence,  Her  Majesty  has  been  called  upon  to 
rule.  Some  years  ago  I  received  permission  to  lay  before  Her 
Majesty,  for  her  gracious  acceptance,  a  copy  of  the  English  trans^ 
lation.  I  have  always  considered  that  gracious  acceptance  as 
at  once  a  reward  and  an  auspicious  omen.  Next  to  my  Sover- 
eign, among  Oriental  scholars  and  savants  I  must  say  that 
to  Professor  Max  Muller  I  stand  very  much  indebted  for 
the  preliminary  arrangements  I  was  able  to  make  for  bring- 
ing out  the  translation.  He  favored  me  with  a  specimen 
translation  which  he  had  copied  with  his  own  hand  many 
years  ago  and  had  kept  by  him  for  future  use.  That  specimen 
proved  to  be  of  great  use  to  me.  It  served  to  point  out  the 
way  in  which  a  literal  translation  might  be  made  without  for- 
getting the  claims  of  ease  and  elegance.  Next  to  Professor 
Max  Muller,  my  obligations  are  due  to  Dr.  Host,  the  learned 
Librarian  of  the  India  Office.  His  letter  to  me  written  under 
the  direction  of  the  then  Secretary  of  State  for  India,  viz.,  the 
Marquis  of  Hartington,  had  first  suggested  to  me  the  idea  of  an 
English  translation  of  the  Mahabharata.  From  the  very  be- 
ginning, Dr.  Rost  has  been  my  kindest  of  friends.  His  sym- 
pathy and  advice  have  been,  at  important  junctures  during  the 
last  ten  years,  simply  invaluable.  "When  depressed  by  dis- 
couraging circumstances,  a  letter  from  Dr.  Rost,  breathing  words 
of  hearty  encouragment  and  kindness,  has  instantly  filled  me 
with  hope,  dispersing  the  mists  of  doubt  and  the  darkness  of 
despair  from  before  my  eyes.  To  Monsrs.  A.  Earth  and  St. 
Hilaire  of  Paris  and  Professor  Jacobi  of  Germany,  my  obligations 
have  been  very  great.  They  too  have  supported  me  with  their 
sympathy  and  done  all   ju   their  power  for  bringing  the  work  to 


(     0     ) 

the  notice  of  European  scholars.  I  owe  it  to  the  exertions  of 
Monsrs.  Earth  and  St.  Hilaire  that  the  French  Government 
went  out  of  its  way  and  ordered  a  grant  to  me  of  900  Francs,  for 
that  Government  does  not  make  grants  to  foreign  publications, 
especially  to  j)ublications  before  completion.  In  America  my 
obligations  are  due  to  a  host  of  friends  foremost  amonsf 
whom  are  Mr.  William  E.  Coleman  of  San-Francisco,  Cali- 
fornia, Professor  Lanman,  the  Vice-President  of  the  American 
Oriental  Society,  Professor  J.  W.  Reese  of  Maryland,  America, 
Professor  Maurice  Bloomfield  of  Hopkins'  University,  and  Mr. 
B.  Witton  of  Hamilton,  Canada.  That  the  work  has  been 
known  in  America  has  been  entirely  due  to  the  exertions  of 
these  gentlemen.  Their  sympathy  has  been  of  the  highest 
value  to  me.  Speaking  of  India,  my  obligations  are  due  to 
Sir  Stuart  Bayley,  Sir  A.  Colvin,  General  Stewart,  Lord  Roberts, 
Sir  Charles  Aitichison,  Sir  Mortimer  Durand,  Dr.  W.  W. 
Hunter,  Mr.  C.  P.  Ilbert,  Sir  A.  Scoble,  Sir  Lepel  Griffin,  Sir 
Charles  Elliott,  Sir  John  Ware  Edgar,  the  Marquis  of  Ripon,  the 
Marquis  of  Dufferin  and  Ava,  Sir  Donald  Mackenzie  Wallace, 
and  Sir  Alfred  Croft.  With  the  single  exception  of  Sir  Charles 
Elliott  and  Sir  Alfred  Croft,  all  the  others  have  left  India  for 
good.  Two  names  I  should  mention  here  in  particular,  names 
that  will  awaken  sincere  sorrow  in  many  breasts  for  the  loss  the 
country  has  sustained  by  the  death  of  those  that  held  them. 
Those  names  are  J.  Gibbs,  and  C.  P.  L.  Macaulay.  Both  Messrs. 
Gibbs  and  Macaulay  used  to  take  a  personal  interest  in  the  work. 
Without  the  assistance,  freely  rendered,  of  all  these  eminent 
officials,  I  could  never  have  done  even  a  fourth  of  what  I  have 
been  able  to  accomplish.  The  officials  I  have  named  have  been 
the  soul  of  the  enterprise.  Whatever  aid  the  work  has  received 
from  the  Government,  has  been  due  to  the  kind  efforts  of 
Sir  Steuart  Bayley,  Sir  A.  Colvin,  Sir  Charles  Aitichison,  Sir 
A.  Scoble,  and  the  Marquis  of  Dufferin  and  Ava. 

Besides  these  eminent  officials  I  have  derived  considerable 
help  from  many  of  the  j)rinces  and  chiefs  of  India.  My  grateful 
acknowledgments  are  due  to  His  Highness  the  Nizam  and  His 
Highness  the  ruler  of  Mysore  for  their  princely  donations.  The 
Nizam  is  a  Mahomedan  prince.    Any  contribution  coming   ifrom 


(    7    ) 

him  in  aid  of  a  work  like  tho  Mahabh  Tirata  could  not  but 
indicate  His  Highness's  enlightened  sympathy  for  literature  in 
general,  irrespective  of  the  nation  or  the  creed  which  thab 
literature  represents.  No  native  State  possesses  Ministers  more 
enlightened  than  that  ruled  over  by  His  Highness  the  Nizam. 
As  an  administrator,  Sir  Asman  Jah  promises  to  rival  the 
fame  of  Sir  Salar  Jung.  So  long  also  as  an  officer  like 
Nawab  Sayyed  Ali  Bilgrami  is  about  the  person  of  His  High- 
ness, ready  to  offer  advice  when  advice  is  sought,  the  reputation 
of  His  Highness  must  go  on  continually  increasing. 

To  the  Editors  of  the  Indian  Newspapers  my  thanks  are 
due  for  the  encouragement  they  have  uniformly  afforded  me  in 
the  prosecution  of  the  work.  Amongst  my  own  countrymen 
I  have  obtained  the  greatest  measure  of  sympathy  from  Dr. 
Sambhu  C.  Mookerjee,  the  brilliant  Editor  of  "Reis  &  Rayyet," 
Babu  Narendra  Nath  Sen,  the  Editor  of  the  "Indian  Mirror," 
and  Babu  Krishna  Dass  Pal  and,  after  him,  Babu  Rajkumar 
Sarvadhikari,  of  the  "Hindoo  Patriot."  Babu  Sishir  Kumar 
Ghose  also,  of  the  "Amrita  Bazar  Patrika,"  has  done  much  to 
encourage  me.  Amongst  the  organs  of  the  European  community 
in  India,  I  have  derived  the  greatest  support  from  the  "English- 
man," the  "Indian  Daily  News,"  and  the  "Statesman  and 
Friend  of  India."  The  late  Mr.  Robert  Knight  (of  the  "States- 
man") always  used  to  take  an  interest  in  the  work  and  favored 
me  with  numerous  introductions  to  eminent  men  all  over  India. 
He  spared  no  opportunity  to  bring  the  work  to  the  notice  of 
persons  likely  to  help  it  pecuniarily.  It  is  entirely  owing  to 
Mr.  J.  0.  B.  Saunders,  again,  of  the  "Englishman"  that  the 
work  first  succeeded  in  receiving  the  attention  of  the  Government 
of  Bengal,  which  was  followed  by  that  substantial  patronage  with 
which  Sir  Rivers  Thompson  favored  it.  Tho  Pioneer  and  the 
Civil  &  Military  Gazette  also  have  helped  greatly. 

The  last  stages  of  an  enterprise, — especially  a  literary 
enterprise  like  mine, — generally  prove  far  more  difficult  than 
the  earlier  ones.  While,  again,  every  other  difficulty  dis- 
appears, that  caused  by  the  absence  of  funds  begins  to  be  felt 
more  keenly  than  ever.  Such  has  been  my  situation.  I  have 
crossed  the  greater  part  of  tho   Ocean.     What   remains   Is   not 


(    8    ) 

much.  Already,  land  is  within  sight.  However  exhausted  T 
Biay  be,  I  cannot  think  that  my  supporters  will  abandon  me  ■ 
now.     I  am  sure  I  shall  be  dragged  ashore  by  helping  hands. 

I  believe  it  is  generally  known  that  I  have  none  to  provide  • 
for  in  this  world.  The  public  may  be  certain  that  I  shall  spend 
my  last  pice  for  the  completion  of  what  I  have  begun  and  what 
has  progressed  so  far.  I  have  not,  however,  much  to  give.  All 
my  savings  have  been  swallowed  up  in  this  enterprise.  My 
earnings  also  in  other  directions  have  been  devoted  to  the  same 
purpose.  I  do  not  grieve  for  it  in  the  least.  An  enterprise  like 
the  one  in  which  I  am  engaged  is  suited,  by  its  very  nature, 
to  an  Emir  or  a  Fakir.  I  am  no  Emir.  I  have,  however,  that 
within  me  in  consequence  of  which  I  can  call  myself  a  Fakir, 
for  like  a  FaJdr  I  have  renounced  many  of  the  vanities  of  the 
world,  and  am  prepared  to  beg  from  door  to  door  for  accom- 
plishing the  purpose  I  have  in  view.  I  have  faith  in  the- 
liberality  of  my  countrymen  and  the  world.  If  I  can  only  suc- 
ceed in  making  my  want  known,  I  am  strongly  pursuaded  that 
I  shall  not  be  abandoned.  Some  of  my  intimate  friends  imagine 
that  an  artificial  difficulty  exists  in  the  fact  of  the  honor  with 
which  I  have  been  invested  by  the  Government, — the  honor, 
viz.,  of  a  c.  I.  E.  But  I  do  not  regard  it  in  that  light  and  do 
not  make  much  of  it,  having  a  strong  faith  that  the  Govern- 
ment which  has  bestowed  the  honor  upon  me  will  not  see  me 
starve  if  I  actually  survive  the  completion  of  my  enterprise. 
My  health  has  been  broken  down  in  consequence  of  my  repeated 
tours  through  the  country.  I  have  a  presentiment  that  the 
Almighty  Disposer  of  all  events  will  spare  me  till  the  completion 
of  my  labours  and  that  when  those  labours  will  terminate  I 
shall  be  called  away  from  this  world  so  that  it  is  not  necessary  for 
me  to  think  of  what  I  shall  do  for  supporting  the  dignity  of  the- 
honor  with  which,  under  the  orders  of  my  Gracious  Sovereign, 
the  Government  of  India  have  favored  me. 


1,  Rajah  Gooroo  Dass'  Street,  " 
Calcutta, 
June  30th,    1893. 


Pratapa  Chandra  Roy,  c.  i.  e. 


THE  MAHABHARATA. 


-• mm  mm^ 


ANUCiSANA  PARVA. 


Section  I. 
(Anucasanika  Parva.) 

Having  bowed  down  unto  Nardyana,  and  Kara  the  fore- 
most of  male  beings,  and  unto  the  goddess  Sai'aswati,  onust 
the  word  Jaya  be  uttered,. 

"Yudhishthira  said, — O   gi-andsire,  tranquillity   of  mind   has 
been  said   to   be   subtile  and  of  diverse  forms.     I  have  heard  all 
thy  discourses,   but  still  tranquillity  of  mind  has  not  been    mine.^ 
In    this   matter,  various  means  of  quieting  the  mind  have   been 
related  (by  thee),   G  sire,   but  how  can  peace  of  mind  be  secured 
from  only  a  knowledge  of  the  different  kinds  of  tranquillity,  when 
I  myself  have  been  the  means  of  bringing  all  this  about  ?'^  Beholding 
thy  body  covered  with  arrows  and  festering  with  bad   sores,  I  fail 
to  find,  O  hero,  any  peace  of  mind,  at  the   thought   of  the   evilg 
I  have  wrought  !'     Beholding  thy  body,  0  most   valiant   of  men, 
bathed    in   blood,  like  a  hill  overrun  with  water  from  its  springs, 
I  am  languishing  with  grief  even  as  the  lotus  in  the  rainy  season  !* 
Whit   can   be  more    pain  fid    than    this,  that  thou,  O  grandsii-e, 
hast  been  brought  to  this  plight  on    my    account   by  my   peopla 
fighting  against  their   foes    on    the   battle-field  ?'^     Other  princes 
also,  with  their  sons  and    kinsmen,  have   met    with    destruction 
on  my  account.    Alas,  what  can  be  more  painful  than  this  !"     Tell 
us  0  prince,  what  destiny  awaits,  us  and  the  sons  of  Dhritarashtra, 
who,  driven  by  fate  and   anger,  have  done  this   abhorrent   act  1' 
G  lord-  of  men,  I  think    the  son  of  Dhritarashtra    is    fortunate  in 
that    he  doth  not  behold  thee  in  this  state  '."     But  I,  who  am  the" 
cause  of  thy  death  as  well  as  of  that  of  our  friends,  €im  denied  all 
peace   of  mind   by  beholding  thee  oh  the  bare  earth  in  this  sorry 
condition  !^  The  wicked  Duryodhana,  the  most  iiif  iraous  of  his  race, 


2  HAHABHARATAi  [Anu^JsaniJcA 

has,  "with  all  his  troops  and  his  brothers,  perished  in  battle,  in  the 
observance  of  Kshatriya  duties.^**  That  wicked-souled  wight  does 
not  see  thee  lying  on  the  ground  !  Verily,  for  this  reason,  I 
would  deem  death  to  be  preferable  to  life.^^  0  hero  that  never 
swervest  from  virtue,  had  I  with  my  brothers  met  with  destruc- 
tion ere  this  at  the  hands  of  our  enemies  on  the  battle-field,^' 
I  would  not  have  found  thee  in  this  pitiful  plight,  so  pierced 
with  arrows  !  Surely,  0  prince,  the  Maker  had  created  us  to 
become  perpetrators  of  evil  deeds  !^^  0  king,  if  thou  wishest  to 
do  me  good,  do  thou  then  instruct  me  in  such  a  way  that  I  may 
be  cleansed  of  this  sin  in  even  another  world  !'^* 

"Bhlshma  replied, — 'Why,  0. fortunate  one,  dost  thou  consider 
thy  soul,  which  is  dependent  (on  God  and  Destiny  and  Time,)   to 
be  the  cause  of  thy  actions  ?     The  manifestation  of  its   inaction  is 
subtle  and  imperceptible  to  the  senses.^^  In  this  connection  is  cited 
the  ancient  story  of  the  conversation  between  Mrityuand  Gautami 
with  Kala  and  the  Fowler  and  the  serpent.     There  was,  0  son  of 
Kunti,  an  old  lady  of  the  name  of  Gautami,  who  was  possessed  of 
great  patience  and  tranquillity  of  mind.     One  day  she  found  her 
gon  dead  in  consequence  of  having  been  bitten  by  a  serpent."^^^  An 
angry  fowler,  by  name  Arjunaka,  bound  the  serpent  with  a  string 
and  brought  it   before    Gautami     He   then    said   to   her, — This 
wretched  serpent  has  been  the  cause  of  thy  son's  death,  O  blessed 
lady  !     Tell   me   quickly  how  this   wretch    is   to    be   destroyed  .' 
Shall  I  throw  it  into  the  fire,  or  shall  I  hack  it  into  pieces  ?  This 
infamous  destroyer  of  a  child  does  not  deserve  to  live  longer  ! — ^'^ 
'Gautami  replied, — Do  thou,  0  Arjunaka  of  little  understand- 
ing, release  this  serpent  !    It  doth  not  deserve  death  at  thy  hands. 
"Who  is  so  foolish  as  to  disregard  the   inevitable    lot   that  awaits 
him  and  make  himself  heavy  for  sinking  into  sin  ?^'-     Those   that 
have  made   themselves   light   by   the   practice  of  virtuous  deeds, 
manage  to  cross  the  sea  of  the  world  even    as  a  ship   crosses   the 
ocean.     But  those  that  have  made  themselves  heavy  with  sin  sink 
into  the  bottom,  even  as  an  arrow  thrown  into  the  water.^*     By 
killing  this  serpent,   this  my  boy  will  not  be   restored  to  life,  and 
by  letting  it  live,  no  harm  will  be  caused  to  thee.     Who   would 
go  to  the  interminable  regions  of  Death   by   slaying  this   hving 
Qrc^ture  ? — " 


Jj^arva.]  anucasana  parva.  8 

'The  fowler  said,— I  know.  O  lady  that  knowest  the  difference 
between  right  and  wrong,  that  the  great  arc  afflicted  at  the  afflic- 
tions of  all  croaturcs.  But  these  words  which  thou  hast  spoken 
are  fraught  with  instruction  for  only  a  self-contained  person  (and 
not  one  -ylungedin  sorrow).  Therefore,  I  must  kill  this  serpent.'^* 
Those  who  value  peace  of  mind,  assign  everything  to  the  course 
of  Time  as  the  cause,  but  practical  men  soon  assuage  their  grief 
(by  revenge).  People,  through  constant  delusion,  fear  loss  of  beati- 
tude (in  the  next  world  for  acts  like  these).  Therefore,  0  lady, 
assuage  thy  grief  by  having  this  serpent  destroyed  (by  me)  !''* 

'Gautami  replied,— People  like  us  are  never  afflicted  by  (such 
misfortune.)  Good  men  have  their  souls  always  intent  on  virtue. 
The  death  of  the  boy  was  predestined  :  therefore,  I  am  unable  to 
approve  of  the  destruction  of  this  serpent.'-"  Brahmanas  do  not 
harbour  resentment,  because  resentment  leads  to  pain.  Do  thou, 
O  good  man,  forgive  and  release  this  serpent  out  of  compassion  I — " 

'The  fowler  replied, — Let  us  earn  great  and  inexhaustible 
merit  hereafter  by  killing  (this  creature),  even  as  a  man  acquires 
great  merit,  and  confers  it  on  his  victim  as  well,  by  sacrifice  upon 
the  altar  !  Merit  is  acquired  by  killing  an  enemy  :  by  killing 
this  despicable  creature,  thou  shalt  acquire  great  and  true  merit 
hereafter  ! — ^^ 

'Gautami  replied, — What  good  is  there  in  tormenting  and 
killing  an  enemy,  and  what  good  is  won  by  not  releasing  an 
enemy  in  our  power  ?  Therefore,  O  thou  of  benign  countenance, 
why  should  we  not  forgive  this  serpent  and  try  to  earn  merit 
by  releasing  it  ? — ^^ 

'The  fowler  replied, — A  great  number  (of  creatures)  ought  to 
be  protected  from  (the  wickedness  of )  this  one,  instead  of  this 
single  creature  being  protected  (in  preference  to  many).  Virtuous 
men  abandon  the  vicious  (to  their  doom) :  do  thou,  therefore,  kill 
this  wicked  creature  ! — '** 

'Gautami  replied,— By  killing  this  serpent,  my  son,  O  fowler, 
will  not  be  restored  to  life,  nor  do  I  see  that  any  other  end  will 
be  attained  by  its  death:  therefore,  do  thou,  0  fowler,  release 
this  living  creature  of  a  serpent ! — ""• 

'The  fowler  said, — By  killing  Vritra,  Indra  secured  the  best 
portion    (of  sacrificial   offerings),  and   by    destroying   a  sacrific©  ^ 


4  MAHABHARATA.   •  [AiiucasanUca 

Mahadeva  secured  his  share  of  sacrificial  offerings  :  do  thou,  there- 
fore, destroy  this  serpent  immediately  without  any  misgivings  in 
thy  mind  ! — ''' 

"Bhishma  continued, — The  high-souled  Gautami,  although  re- 
peatedly incited  by  the  fowler  for  the  destruction  of  the  serpent, 
did  not  bend  her  mind  to  that  sinful  act."  The  serpent,  pain- 
fully bound  with  the  cord,  sighing  a  little  and  maintaining  its 
composure  with  great  difficulty,  then  uttered  these  words  slowly, 
in  a  human  voice.^* 

'The  serpent  said, — 0  foolish  Arjunaka,  what  fault  is  there  of 
mine  ?  I  have  no  will  of  my  own,  and  am  not  independent ! 
Mrityu  sent  me  on  this  errand  V^  By  his  direction  have  I  bitten 
this  child,  and  not  out  of  any  anger  or  choice  on  my  part. 
Therefore,  if  there  be  any  sin  in  this,  0  fowler,  the  sin  is  his  ! — ^ '' 
'The  fowler  said, — If  thou  hast  done  this  evil,  led  thereto 
by  another,  the  sin  is  thine  also  as  thou  art  an  instrument  in  the 
act  !'^  As  in  the  making  of  an  earthen  vessel  the  potter's  wheel 
and  rod  and  other  things  are  all  regarded  as  causes,  so  art  thou, 
O  serpent,  (a  cause  in  the  production  of  this  effect)  !  He  that 
is  guilty  deserves  death  at  my  hands  '  Thou,  O  serpent,  art 
guilty  !     Indeed,  thou  confessest  thyself  so  in  this  matter  ! — •" 

'The  serpent   said, — As   all   these,  viz.,   the   potter's   wheel, 
rod,  and  other  things,  are  not  independent  causes,  even  so  I    am 
not  an  independent  cause  !    Therefore,  this  is  no  fault  of  mine,  as 
thou  shouldst  grant.**^  Shouldst  thou  think  otherwise,  then  these 
are  to   be    considered  as  causes  working  with  one  another.     For 
thus  working  with  one   other,  a   doubt   arises   regarding    their 
relation   as  cause  and  effect.*^     Such   being  the  case,  it   is   no 
fault  of  mine,   nor  do  I  deserve  death  on    this   account,  nor  am 
I   guilty  of  any  sin  !     Or,  if  thou  thinkest  that  there  is  sin  (in 
even  such  causation),  the  sin  lies  in  the  aggregate  of  causes  ! — *^ 
'The  fowler  said, — If  thou  art  neither   the   prime    cause  nor 
the  agent  in  this  matter,  thou  art  still  the  cause  of  the  death  (of 
this  child).     Therefore,   dost  thou  deserve  death  in  my  opinion  !" 
If,  O  serpent,  thou  thinkest  that  when  an  evil    act  is   done   the 
doer   is   not   implicated   therein,  then    there  can   be    no   cause 
in  this   matter  :  but  having   done   this,   verily    thou   deservest 
death.     What  more  dost  thou  think  ? — ^' 


Farva.]  anucasana  parva.  5 

'The  serpent  .said, — Whether  any  caufe  exists  or  not,*  no 
effect  is  produced  without  an  (intermediate)  act.  Therefore, 
causation  being  of  no  moment  in  either  case,  my  agency  only  as 
the  cause  (in  this  matter)  ought  to  be  considered  in  its  proper 
bearings.*'^  If,  0  fowler,  thou  thinkest  me  to  be  the  cause  in 
truth,  then  the  guilt  of  this  act  of  killing  a  living  being  rests 
on  the  shoulders  of  another  who  incited  me  to  this  end  If*" 

'The  fowler  said, — Not  deserving  of  life,  O  foolish  one,  why 
dost  thou  bandy  so  many  words,  0  wretch  of  a  serpent  ?  Thou 
deservest  death  at  my  hands !  Thou  hast  done  an  atrocious 
act  by  killing  this  infant  ! — *' 

'The  serpent  said, — 0  fowler,  as  the  officiating  priests  at  a 
sacrifice  do  not  acquire  the  merit  of  the  act  by  offering  oblations 
of  clarified  butter  to  the  fire,  even  so  should  I  be  regarded  with 
respect  to  the  result  in  this  connection. — '" 

"Bhishraa  continued, — 'The  serpent  directed  by  Mrityu  having 
said  this,  Mrityu  himself  appeared  there  and  addressing  the 
serpent  spoke  thus.''^ 

'Mrityu  said, — Guided  by  Kala,  I,  0  serpent,  sent  thee  on 
this  errand,  and  neither  art  thou  nor  am  I  the  cause  of  this  child's 
death."  Even  as  the  clouds  are  tossed  hither  and  thither  by 
the  wind,  I  am,  O  serpent,  directed  by  Kala."  All  influences 
appertaining  to  S(Uiua,  or  Rnjas,  or  Tamas,X  have  Kala  for 
their  soul  as  they  operate  in  all  creatures.**  All  creatures,  mobile 
and  immobile,  in  heaven,  or  earth,  are  pervaded  by  this  same 
inspiration  of  Kala.  The  whole  universe,  0  serpent,  is  imbued 
with  this  same  influence   of  Kala."     All  acts  in  this  world    and 


*  Tlie  Commentafcor  explains  tliis  passage  by  the  illustration  that 
in  the  act  of  felling  a  tree  the  effect  is  produced  by  the  intermediate 
act  of  raising  the  axe  by  some  sentient  agent,  but  that  in  the  ease  of 
the  burning  of  a  forest,  the  fire  is  produced  by  the  friction  of  the 
dry  branches  of  trees  without  the  intervention  of  any  sentient 
agent.— T. 

t  'Even  as  the  wind  incites  the  dry  twigs  to  ignite,'  adds  the  Cona- 
mentator. — T. 

J  For  explanation  of  these  terras  v»c?«  foot-note  /in  page  577  of  Canti 
Tarra,  Sec.  102.  anlo,-^T. 


6  MA.HABHARATA.  [Anu^ctsanilcoe 

all  abstentions,  as  also  all  their  mo ^.i^ cations,  are  said  to  be 
influenced  by  Kala."  Surya,  Soma,  Vishnu,  Water,  Wind,  tha 
deity  of  a  hundred  sacrifices.  Fire,  Sky,  Earth,  Mitra  and  Par- 
janya,  Aditi,  and  the  Vasus.  Rivers  and  Oceans,  all  existent  and 
non-existent  objects,  are  created  and  destroyed  by  KrUa.^*^  Know- 
ing this,  why  dost  thou,  0  serpent,  think  me  to  blame  ?  If  any 
fault  attach  to  me  in  this,  thou  also  wouldst  be  to  blame  ! — ^^' 

'The  serpent  said, — I  do  not,  0  Mrityu,  blame  thee,  nor  do 
I  absolve  thee  from  all  blame.  I  only  aver  that  I  am  directed 
and  influenced  (in  my  actions)  by  thee.^"  If  any  blame  attaches 
to  Kala,  or,  if  it  be  not  desirable  to  attach  any  blame  to  himi 
it  is  not  for  me  to  scan  the  fault.  We  have  no  risfht  to  do  soJ'^ 
As  it  is  incumbent  on  me  to  absolve  myself  from  this  blame,  so 
it  is  my  duty  to  see  that  no  blame  attaches  to  Mrityu. — ''^'^ 

"Bhishma  continued, — 'Then  the  serpent,  addressing  Arjunaka-, 
said, — 'Thou  hast  listened  to  what  Mrityu  has  said.  Therefore,  it 
is  not  proper  for  thee  to  torment  me,  who  am  guiltless,  by  tying 
me  with  this  cord  ! — ''^ 

'The  fowler  said, — I  have  listened  to  thee,  0  serpent,  as 
well  as  to  the  words  of  Mrityu,  but  these,  O  serpent,  do  not 
absolve  thee  from  all  blame."-  Mrityu  and  thyself  are  the  causes 
of  this  child's  death.  I  consider  both  of  you  to  be  the  cause  and 
I  do  not  call  that  to  be  the  cause  which  is  not  truly  so."'  Accursed 
be  the  wicked  and  vengeful  Mrityu  that  causes  affliction  to  the 
good  !  Thee  too  I  shall  kill  that  art  sinful  and  engaged  in  sin- 
ful acts !— "* 

'Mrityu  said, — We  both  are  not  free  agents,  but  are  depend- 
ent on  Kala,  and  ordained  to  do  our  appointed  work.  Thou 
shouldst  not  find  fault  with  us  if  thou  dost  consider  this  matter 
thoroughly.—"^ 

•The  fowler  said, — If  ye  both,  0  serpent  and  Mrityu,  be 
dependent  on  Kala,  I  am  curious  to  know  how  pleasure  (arising 
from  good)  and  anger  (arising  from  evil)  are  caused. — "" 

'Mrityu  said, — 'Whatever  is  done  is  done  under  the  influence 
of  Kala.  I  have  said  it  before,  0  fowler,  that  Kala  is  the  cause 
of  all  and  that  for  this  reason  we  both,  acting  under  the  ins- 
piration of  Kala,  do  our  appointed  work  and,  therefore,  O  fowler,. 
we  t^yo  do  not  deserve  censure  from  thee  in  any  way  ! — '"'''*. 


ParVOi.]  ANUCASANA  PARVA^  7 

"Bhlshma  continued, — 'Then  Kali  nrrive-l  at  that  scene  of 
•disputatin  on  moral  science,  and  spoke  thus  tj  the  serj  ent  and 
Mr  tyu  and  the  fowler  Arjnnaka  assembled  together. — '^^ 

'Kala  said, — Neither  Mrit^^u,  nor  this  serpent,  nor  I,  O 
fowler,  am  guilty  of  the  death  of  any  creature.  We  are  merely 
the  immediate  e.Kciting  causes  of  the  event.  O  Arjunaka,  the 
Karma  of  this  child  formed  the  exciting  cause  of  our  action  in 
this  matter."  There  was  no  other  cause  by  which  this  child  came 
by  its  death.  It  was  killed  by  the  result  of  is  own  Karma/'- 
It  has  met  with  death  as  the  result  of  its  Karma  in  the  past. 
Its  Karma  has  been  the  cause  of  its  destruction.  We  all  arQ 
subject  to  the  influence  of  our  re  .pective  Karma,"'^  Karma  is 
an  aid  to  salvation  even  as  sons  are,  and  Karma  also  denotes 
virtue  and  vice  in  man.  We  urge  one  another  even  as  acts  uro-e 
one  another.'*  As  men  make  from  a  lump  of  clay  whatever  they 
wish  to  make,  even  so  do  men  attain  to  various  results  determined 
by  Karma.^*  As  light  and  shadow  are  related  to  each  other,  so 
are  men  related  to  Karma  through  their  own  actions.'^  Therefore 
neither  art  thou,  nor  am  I,  nor  ivlrityu,  nor  the  serpent,  nor  this 
old  Brahmana  lady,  is  the  cause  of  this  child's  death.'"  He  himself 
is  the  cause  here.— Upon  Kala,  0  king,  expounding  the  matter 
in  this  way,  Gautami,  convinced  in  her  mind  that  men  suffer 
according  to  their  actions,  spoke  thus  to  Arjunaka,"^ 

'Gautami  said,— Neither  Kala,  nor  Mrityu,  nor  the  serpent, 
is  the  cause  in  this  matter.  This  child  has  met  with  death 
as  the  result  of  its  own  Karma.^^  I  too  have  so  acted  (in  the 
past)  that  my  son  has  died  (as  its  consequence).  Let  now  Kala 
and  Mrityu  retire  from  this  place,  and  do  thou  too,  0  Arjunaka 
release  this  serpent  ! — ''^ 

"Bhishma  continued,— 'Then  Kala  and  Mrityu  and  the  serpent 
went  back  to  their  respective  destinations,  and  Gautami  became 
consoled  in  mind  as  also  the  fowler.""  Having  heard  all  this  O 
king,  do  thou  forego  all  grief,  and  attain  to  peace  of  mind  !  Men 
attain  to  heaven  or  hell  as  the  result  of  their  own  Karma."'  This 
evil  has  neither  been  of  thy  own  creation,  nor  of  Duryodhana's  ! 
Know  this  to  have  been  the  act  of  Kala  that  these  lords  of 
Earth  have  all  been  slain  (in  this  war)  !'  ""* 

Vai^ampayana  said,— "Having  heard  all  this,  the  powerful  and 


8  MAHABHARATA."  [Anu^asAnilcec 

virtuous    Yudhishthira    became   consoled   in    mind,    and   a^ain 
enquired  as  follows."''* 


Section  II. 

"Yudhishthira  said, — 'O  grandsire,  O  wisest  of  men,  O  thou 
that  art  learned  in  all  the  scriptures,  I  have  listened  to  this  great 
story,  0  foremost  of  intelligent  men  !^  I  am  desirous  of  again, 
hearing  the  recital  of  some  history  full  of  religious  instruction, 
and  it  behooves  thee  to  gratify  me.*  0  lord  of  Earth,  tell  me  if 
any  householder  has  ever  succeeded  in  conquering  Mrityu  by  the 
practice  of  virtue  !   Do  thou  recite  this  to  me  with  all  details  !'^ 

"Bhishma  said, — -'This   ancient    history    is   recited   in  illus- 
tration of  the    subject  of  the    conquest,  by    a    householder,    of 
Mrityu,  by  the  practice  of  virtue.*     The    Prajapati  Manu  had  a    j 
son,  0    king,  of  the    name    of  Ikshwaku.     Of  that  king,  illus- 
trious as   Surya,  were   born    a   hundred  sons.^     His  tenth  son,     j 
O  Biarata,  was   named   Da9a(;wa,  and  this   virtuous    prince  of 
infallible  prowess  became  the   king   of  Mahismati."     Da^a^wa's     j 
son,  O  king,  was  a  righteous  prince  whose  mind    was  constantly 
addicted  to   the   practice   of  truth   and  charity  and   devotion.'^ 
He  was   known  by  the  name  of  MadiraQwa  and  ruled  the   Earth 
as  her  lord.     He  was    constantly   devoted    to   the   study   of  the 
Vedas  as  also  of  the  science  of  arms.^     Madira^wa's  son  was  the 
king  named   Dyutimat   who   possessed  great   good   fortune  and 
power  and  strength  and  energy."   Dyutimat's  son  was  the  highly 
devout  and  pious  king  who  was  famous  in    all   the   worlds  under 
the  name    of  Snvira.     His  soul  was  intent   on    religion   and   he 
possessed  wealth  like  another   Indra    the   lord    of  the  deities.'" 
Suvira  too  had  a  son  who  was  invincible  in  battle,   and  who  was 
the  best  of  all    warriors   and   known    by    the   name   of  Sudur- 
jaya.^'     And   Durjaya   too,  possessed  of   a   body   like    that   of 
Indra,  had  a  son  who  beamed  with  splendour   like    that   of  fire. 
He    was   the    great    monarch  named  Duryodhana    who  was  one 
of  the  foremost  of  royal  sages.'''    Indra  used  to  pour  rain  profuse- 
ly in  the  kingdom  of  this  monarch,  who  never  fled  from  the  battle- 
field and  was  possessed  of  valour   like  unto  Indra  himself.'^     The 
cities  and    the  kingdom  of  this  king  were  filled  with  riches  and 


Tarva.]  anucasana  PARVAi  9 

gems  and  cattle  and  grain  of  various  kinds.^*  There  was  no 
miser  in  his  kingdom  nor  any  person  aftiicted  with  distress  or 
poverty.  Nor  was  tliere  in  his  kingdom  any  person  that  was  weak 
in  body  or  afHicted  with  disease.^'''  This  king  was  very  clever, 
smooth  in  speech,  without  envy,  a  master  of  his  passions,  of  a 
righteous  soul,  full  of  compassion,  endued  with  prowess,  and  not 
given  to  boasting.^''  He  performed  sacrifices,  and  was  self-res- 
trained and  intelligent,  devoted  to  Brahmanas  and  Truth.  He 
never  humiliated  others,  and  was  charitable,  and  learned  in  the 
Vedas  and  the  Vedanta.^^  The  celestial  river  Narmada,  aus- 
picious and  sacred  and  of  cool  waters,  in  her  own  nature, 
0  Bharata,  courted  him.^^  He  begot  upon  that  river,  a  lotus 
eyed  daughter,  by  name  Sudar^ana,  who  was,  0  king,  endued 
with  great  beauty .^'-^  No  creature,  0  Yudhishthira,  had  ever 
been  born  before  among  womankind,  that  was  possessed  of  such 
beauty  as  that  excellent  damsel  who  was  the  daughter  of  Duryo- 
dhana.-**  The  god  Agni  himself  courted  the  beautiful  princess 
Sudar^ana,  and  taking  the  shape  of  a  Brahmana,  0  monarch, 
sought  her  hand  from  the  king.-^  The  king  was  unwilling  to 
give  his  daughter  in  marriage  to  the  Brahmana  who  was  poor 
and  not  of  the  same  rank  with  himself.'--  Thereupon  Agni 
vanished  from  his  great  sacrifice.  The  king,  grieved  at  heart, 
then  addressed  the  Brahmanas,  saying,^^ — Of  what  sin  have  I, 
ye  excellent  Brahmanas,  or  you,  been  guilty,  that  Agni  should 
disappear  from  this  sacrifice,  even  as  good  done  unto  wicked  men 
disappears  from  their  estimation."*  Great,  indeed,  must  that  sin 
of  ours  be  for  which  Agni  has  thus  disappeared  !  Either  must? 
the  sin  be  yours,  or,  must  it  be  mine.  Do  you  fully  investigate 
the  matter  !-^ — Then  hearing  the  king's  words,  0  foremost  prince 
of  Bharata's  race,  the  Brahmanas,  restraining  speech,  soughd 
with  concentrated  faculties  the  protection  of  the  god  of  fire.-* 
The  divine  carrier  of  oblations,  resplendent  as  the  autumnal  Sun, 
appeared  before  them,  enveloping  his  self  in  glorious  refulgence.-'' 
The  high-souled  Agni  then  addressed  those  excellent  Brahmanas, 
saying, — I  seek  the  daughter  of  Duryodhana  for  my  own  self  !-^ — 
At  this,  all  those  Brahmanas  were  struck  with  wonder,  and 
rising  on  the  morrow,  they  related  to  the  king  what  had  been 
said  by  the   fire-god."-'    The  wise  monarch,  hearing  the  words  of 

[     2     ] 


10  MAHABHARATAi  [Anugdsanika 

those  utterers  of  Brahma,   was  delighted  at  heart,   and  said,--) 
Be  it  so  ! — The  king  craved  a  boon  of  the  illutrious  fire-god  as  the 
marriage  dower, — Do  thou,  0  Agni,  deign  to  remain  always  with 
us   here  l^° — Be   it   so  ! — said  the  divine   Agni  to  that  lord   of 
Earth.     For  this  reason  Agni  has  always  been    present   in   the 
kingdom  of  Mahismati  to  this  day  f^  and  was  seen  by  Sahadeva 
in  course  of  his  conquering  expedition  to  the  south.^-     Then  the 
king  gave   his   daughter,  dressed   in  new  garments  and  decked 
with  jewels,^^  to  the   high-souled  deity,  and  Agni  too  accepted, 
according   to  Vedic  rites,  the  princess  Sudargana  as  his  bride,^* 
even  as  he  accepts  libations  of  clarified  butter  at  sacrifices.     Agni 
was  well  pleased  with  her  appearance,  her  beauty,  grace,  charac- 
ter, and  nobility  of  birth,^^  and  was  minded  to  beget   offsjiring 
upon  her.     And  a  son  by  Agni,  of  the  name  of  Sudar^ana,  was 
soon  born  of  her.^"    SudarQana  also  was,  in  appearance,  as  beauti- 
ful  as  the  full  moon,  and   even  in  his  childhood  he  attained  to  a 
knowledge  of  the   supreme  and  everlasting  Brahma?''     There 
was  also  a   king  of  the   name  of  Oghavat,  who  was  the  grand- 
father of  Nriga.     He  had  a  daughter  of  the   name   of  Oghavati, 
and  a  son  too  of  the  name  of  Ogharatha  born  unto  him.^^     King 
Oghavat   gave   his  daughter   Oghavati,    beautiful  as  a  goddess, 
to  the  learned  SudarQana  for  wife.^^     Sudargana,  0  king,  leading 
the  life  of  a  householder  with  Oghavati,  used  to  dwell   in  Kuru- 
kshetra  with   her.*^     This  intelligent  prince   of  blazing  energy 
took  the  vow,   O   lord,  of  conquering  Death  by  leading  the  life 
of  even  a  householder.*^     The  son  of  Agni,  0  king,  said  to  Ogha- 
vati,— Do   thou   never   act  contrary  to  (the   wishes   of )   those 
that  seek  our  hospitality  !*^   Thou  shouldst  make  no  scruple  about 
the  means  by   which  guests  are  to  be   welcomed,  even   if  thou 
have   to  offer  thy  own  person  l*'^     O  beautiful  one,   this  vow   is 
always  present  in  ray  mind,  eince  for   house-holders,  there   is  no 
higher   virtue   than  hospitality   accorded  to  guests  !**    Do  thou 
always  bear  this  in  mind  without  ever  doubting  it,  if  my  words 
be   any  authority   with   thee  l**^     O  sinless   and  blessed   one,  if 
thou  hast   any    faith   in   me,  do   thou   never  disregard  a  guest, 
■whether   I   be   at  thy   side  or  at  a  distance  from  thee  !*®     Unto 
him,  with    hands  clasped   and   placed   on   her  head,  Oghavati 
replied,  saying, — 'I   shall   leave   nothing   undone   of  what   thou 


Parva.]  anucasana  parva.'  It 

commandesfc  me.*'' — Then  Mrityu,  O  king,  desiring  to  over-reach 
Sudarcjana,   began  to  watch   him   for   finding  out   his   laches.** 
On  a  certain  occasion,  when  the   son  of  Agni  went  out  to   fetch 
firewood  fi-om  the  forest,  a  graceful  Brahmana  sought  the  hospital- 
ity of  Oghavati   with   these  words  :'■' — 0  beautiful   lady,  if  thou 
hast   any   faith   in   the   virtue   of  hospitality   as  prescribed   for 
householders,  then   I    would  request  thee  to  extend  the  rites  of 
hospitality  to  me  today  !'^** — The  princess  of  great  fame,  thus  ad- 
dressed by  that    Brahmana,  0  king,  welcomed  him  according  to  ■ 
the  rites  prescribed  in  the  Vedas.'^^     Having   offered   him  a  seat, 
and  water  to  wash  his  feet,  she  enquired,    saying, — What  is  thy 
business  ?     What   can  I  offer  thee  ?'^" — The  Brahmana  said  unto 
her, — My   business  is  with  thy  person,  0  blessed  one  !     Do  thou 
act   accordingly  without  any    hesitation  in  thy  mind  I*^^     If  the 
duties  prescribed  for   householders  be  acceptable  to  thee,  do  thou, 
O  princess,  gratify  me  by    offering   up   thy    person    to  me  !"* — 
Though  tempted  by   the   princess   with   offers   of  diverse  other 
things,  the  Brahmana,  however,  did  not  ask   for  any  other   gift 
than  the  offer  of  her  own  person.^^     Seeing   him   resolved,  that 
lady,   remembering   the  directions  which  had  before  been   given 
to  her  by  her  husband,  but   overcome   with  shame,  said  to   that 
excellent   Brahmana, — Be  it  so  I^*^ — Remembering  the   words  of 
her   husband   who  was  desirous  of  acquiring  the  virtue  of  house- 
holders, she  cheerfully  approached  the  regenerate  Rishi.^^     Mean- 
while, the  son  of  Agni,  having  collected   his  firewood,   returned 
to  his  home.     Mrityu,  with  his  fierce  and  inexorable  nature,  was 
constantly  by  his  side,  even  as   one   attends  upon  one's  devoted 
friend.^®    When  the  son  of  Pavaka  returned  to  his  own  hermitage, 
he  called  Oghavati  by  name,  and  (receiving  no  answer)  repeatedly 
exclaimed, — Whither   art  thou  gone  1^^ — But   the   chaste   lady, 
devoted  to  her   husband,  being  then  locked   in  the   arms  of  that 
Brahmana,  gave  no  reply  to  her  husband."**     Indeed,  that  chaste 
woman,  considering  herself  contaminated,  became  speechless,  over- 
come with  shame."^     Sudar^ana,  addressing  her  again,  exclaimed, 
— Where   can   my   chaste  wife  be  ?     Whither   has  she   gone  ? 
Nothing  can  be  of  greater   moment   to   me   than  this   (her   dis- 
appearance) !"-     Why  docs  not  that  simple  and  truthful  lady,  de- 
voted to  her  husband,  alas,  answer  to  my  call  today  as  she    usccj 


12  MAHABHARATA.  [Anugasanilca 

to  do  before  with  sweet  smiles  ?^^ — Then  that  Brahmana,  who  was 
within  the  hut,  thus  replied  to  Sudar^ana, — Do  thou  learn, 
O  son  of  Pavaka,  that  a  Brahmana  guest  has  arrived  ,^^  and 
though  tempted  by  this  thy  wife  with  diverse  other  offers  of  wel- 
come, I  have,  0  best  of  Brahmanas,  desired  only  her  person,^^ 
and  this  fair- faced  lady  is  engaged  in  welcoming  me  with  due 
rites  !  Thou  art  at  liberty  to  do  whatever  thou  thinkest  to  be 
suitable  to  this  occasion  1'''° — Mrityu,  armed  with  the  iron  club, 
pursued  the  K-ishi  at  that  moment,  desirous  of  compassing  the  des- 
truction of  one  that  would,  he  thought  deviate  from  his  promise."'' 
Sudar^ana  was  struck  with  wonder,  but  casting  off  all  jealousy 
and  anger  by  look,  word,  deed,  or  thought,  said,"^ — Do  thou  enjoy 
thyself,  O  Brahmana  !  It  is  a  great  pleasure  to  me  !  A  house- 
holder obtains  the  higliest  merit  by  honouring  a  guest.*"*  It  is  said 
Iby  the  learned  that,  as  regards  the  householder,  there  is  no  higher 
merit  than  what  results  unto  him  from  a  guest  departing  from  his 
house  after  having  been  duly  honoured  by  him.^^  My  life,  my 
wife,  and  whatever  other  worldly  possessions  I  have,  are  all 
dedicated  to  the  use  of  my  guests  !  Even  this  is  the  vow  that  I 
have  takenJ^  As  I  have  truly  made  this  statement,  by  that  truth, 
O  Brahmana,  I  shall  attain  to  the  knowledge  of  Self.^^  0  fore- 
most of  virtuous  men,  the  five  elements,  viz.,  fire,  air,  earth, 
water,  and  sky,  and  the  mind,  the  intellect  and  the  Soul,  and 
time  and  space  and  the  ten  organs  of  sense,'^^  are  all  present  in 
the  bodies  of  men,  and  always  witness  the  good  and  evil  deeds 
that  men  do.^*  This  truth  has  today  been  uttered  by  me,  and 
let  the  gods  bless  me  for  it  or  destroy  me  if  I  have  spoken  falsely.''^ 
A.t  this,  O  Bharata,  there  arose  in  all  directions,  in  repeated 
echoes,  a  voice,  crying, — This  is  true,  this  is  not  false  T^ — Then 
that  Brahmana  came  out  of  the  hovel,  and  like  the  wind  rising 
and  encompassing  both  Earth  and  sky,"  and  making  the  three 
worlds  echo  with  Vedic  sounds,  and  calling  that  virtuous  man 
by  name,  and  congratulating  him,  said  -J^ — 0  sinless  one,  I  am 
Dharma  I  All  glory  to  thee  !  I  came  here,  0  truth-loving  one, 
to  try  thee,  and  I  am  well  pleased  with  thee  by  knowing  thee 
to  be  virtuous.^^  Thou  hast  subdued  and  conquered  Mrityu 
who  always  has  pursued  thee,  seeking  thy  laches  \^^  0  best  of 
men,  no  one  in  the  three  worlds  has  the  ability  to  insult,  even  with 


.  < 


Parva.]  ANUOASANA  PARVA.  13 

looks,  this  chaste  lady  devoted  to  her  husband,  far  less  to  touch 
her  person  '"^^  She  has  been  protected  from  defilement  by  thy 
virtue  and  by  her  own  chastity.  There  can  be  nothing  contrary 
to  what  this  proud  lady  will  say.**-  This  utterer  of  Brahma,  en- 
dued with  austere  penances,  shall,  for  the  salvation  of  the  world, 
be  metamorphosed  into  a  mighty  rivcr.^^  And  thou  shalt  attain 
to  all  the  worlds  in  this  thy  body,  and  as  truly  as  the  science  of 
Yoga  is  within  her  control,  this  highly  blessed  lady  will  follow 
thee  with  only  half  her  corporeal  self,  and  with  the  other 
half  will  she  be  celebrated  as  the  river  Oghavati  !***  And  thou 
shalt  attain  with  her  to  all  the  worlds  that  are  acquired  through 
penances.^^  Those  eternal  and  everlasting  worlds  from  which 
none  cometh  back  will  be  attained  by  thee  even  in  this  gross 
body  of  thine  !'**'  Thou  hast  conquered  Death,  and  attained  to 
the  highest  of  all  felicities,  and  by  thy  own  power  (of  mind), 
attaining  to  the  speed  of  thought,  thou  hast  risen  above  the 
power  of  the  five  elements  !'*''  By  thus  adhering  to  the  duties  of 
a  householder,  thou  hast  conquered  thy  passions,  desires,  and 
anger,  and  this  princess,  0  prince  of  virtuous  men,  has,  by 
serving  thee,  conquered  affliction,  desire,  illusion,  enmity  and 
lassitude  of  mind  ! — '*'* 

"Bhishma  continued, — 'Then  the  glorious  Vasava  (the  lord  of 
the  gods),  riding  in  a  fine  chariot  drawn  by  a  thousand  white 
horses,  approached  that  Brahmana.**^  Death  and  Soul,  all  the 
worlds,  all  the  elements,  intellect,  mind,  time,  and  space,  as  also 
desire  and  \vrath,  were  all  conquered.^*^  Therefore,  0  best  of 
men,  do  thou  bear  this  in  mind,  that  to  a  householder  there  is 
no  higher  divinity  than  the  guest.'-'^  It  is  said  by  the  learned 
that  the  blessings  of  an  honoured  guest  are  more  efficacious  than 
the  merit  of  a  hundred  sacrifices.'-*-  Whenever  a  deserving  guest 
seeks  the  hospitality  of  a  householder  and  is  not  honoured  by 
him,  he  takes  away  (with  him)  all  the  virtues  of  the  latter 
giving  him  his  sins  (in  return).'-*^  I  have  now  recited  to  thee, 
my  son,  this  excellent  story  as  to  how  Death  was  conquered  of 
old  by  a  householder.'-'^  The  recital  of  this  excellent  story 
confers  glory,  fame,  and  longevity  (upon  those  that  listen  to  it). 
The  man  that  seeks  worldly  prosperity  should  consider  it  as 
efficacious  in  removing  all  evil.'-^^    Aud,  0  Bharata,  the  learned 


14  MAHABHARATAi  [Anu^Jsaniko^ 

man  that  daily  recites  this  story  of  the  life  of  Sudar^ana  attains 
to  the  regions  of  the  blessed.'  '"•'^ 


Section  III. 

"Yudhishthira  said, — 'If,  0  prince,  Brahmanahood  be  so  diffi- 
cult of  attainment  by  the  three  classes  (Kshatriyas,  Vai^yas  and 
Cudras),  how  then   did   the   high-souled   Vi9wamitra,  0  king,'- 
though  a  Kshatriya   (by  birth),  attain   to  the   status  of  a  Brah- 
mana  ?     I   desire   to  know   this,    O  sire !     Therefore,  do  thou 
truly  relate  this  matter  to  me.^     That  powerM  man,  O   sire,  by 
virtue  of  his  austerities,  destroyed  in  a  moment  the  hundred  sons 
of  the   high-souled   VaQishtha.*     While   under  the   influence  of 
anger,  he  created  numerous  evil  spirits   and  Rakshasas  of  mighty 
vigour  and  resembling  the  great  destroyer   Kala  himself*     The 
great  and  learned   race   of  Ku9ika,   numbering  hundreds   of  re- 
generate sages  in  it  and  belauded  by  the  Brahmanas,  was  founded 
in  this  world  of  men  by  him.^    Cunacepha  of  austere   penances, 
the  son   of   Richika,    having  been   sought   to  be   slain   as  an 
animal  in  the  great  sacrifice  of  Amvarisha,  obtained  his   deliver- 
ance through   Vigwamitra.*'     Harishchandra,  having  pleased   the 
gods  at  a  sacrifice,  became  a  son  of  the   wise  Vi9wamitra.''     For 
not  having  honoured  their  eldest  brother  Devarat,  the  other  fifty 
brothers  of  his  were  cursed,  and  all  of  them  became   Chandalas.^ 
Trisanka  the  son  of  Ikshwaku,  when  abandoned  by  his   friends, 
and  remaining  suspended  with  his  head  downwards  in  the  lower 
reo-ions,  was  translated  to  heaven  at  the  pleasure  of  Vi9wamitra.* 
Vi9wamitra  had  a  large  river,  by  name    Kau9iki,   that   was  fre- 
quented by  celestial  Rishis.     This  sacred   and  auspicious  stream 
was  frequented  by  the  gods  and  regenerate  Rishis.^°     For  disturb- 
ing his   devotions,  the  famous  celestial   nymph   Rambha   of  fine 
bracelets,  was  cursed  and  metamorphosed  into  a  rock.^^     Through 
fear  of  Vi9wamitra  the  glorious  Va9ishtha,  in  olden  times,  binding 
himself  with  creepers,  threw  himself  down  into  a  river  and  again 
rose  released  from  his  bonds.^^     In  consequence  of  this,  that  large 
and  sacred  river  became  thenceforth  celebrated  by   the   name   of 
Vipa9a.*^^     He  prayed  to  the  glorious  and  puissant  Indra  who  was 


*  Literally,  the  releaser  from  bond*— T. 


Parva  anucasana  pay  a.  15 

pleased  with  him  and  absolved  him  from  a  curse.*  Remaining  on 
the  northern  side  of  the  firmament,  he  sheds  his  lustre  from  a  posi- 
tion in  the  midst  of  the  seven  regenerate  Rishi6,-f  and  Dhruva 
the  son  of  Uttfuipada.!^^"^^  These  are  his  achievements  as  well  aa 
many  others.  0  descendant  of  Kuru,  as  they  were  performed  by 
a  Kshatriya,  my  curiosity  has  been  roused  in  thLs  matter.^" 
Therefore,  O  foremost  one  of  Bharata's  race,  do  thou  relate  thi? 
matter  to  me  truly  !  How  "withovit  casting  off  his  corporeal 
frame  and  taking  another  tenement  of  flesh  could  he  become  a 
Brahmana  ?^^  Do  thou,  0  sire,  truly  relate  this  matter  to  me  as 
thou  hast  related  to  me  the  story  of  Matanga.^^  Matanga  was 
born  as  a  Chandala,$  and  could  not  attain  to  Brahmanahood 
(with  all  his  austerities)  but  how  could  this  man  attain  to  the 
status  of  a  Brahmana  ?'  "^'-^ 


Section  IV. 

"Bhishma  said, — 'Listen  truly  in  detail,  0  son  of  Pritha,  how 
in  olden  times  Vi^wamitra  attained  to  the  status  of  a  Brahmana, 
as  also  of  a  Brahmana  Rishi  1^  There  was,  0  foremost  of  Bha- 
rata's descendants,  in  the  race  of  Bharata,  a  king  of  the  name  of 
Ajamida,  who  performed  many  sacrifices  and  was  the  best  of  all 
vii'tuous  men.^  His  son  was  the  great  king  named  Jahnu, 
Ganga  was  the  daughter  of  this  high-minded  prince.^  The  far- 
flimed  and  equally  virtuous  Sindhudwipa  was  the  son  of  this 
prince.  From  Sindhudwipa  sprung  the  great  royal  sage  Vala- 
ka9wa.*  His  son  was  named  Vallabha  who  was  like  a  second 
Dharma  in  embodied  form.     His  son  again  was  Ku^ika  who  was 

*  Eefera  to  the  curse  pronounced  on  Vigwilniitiu  by  the  sons  of 
Vagishtlia,  when  the  former  acted  as  the  priest  of  Triiankii.  The  curse 
was  that  Vi^wumitra  would  partake  of  canine  flesh  by  officiating  as  the 
priest  of  one  who  himself  was  the  partaker  of  such  flesh.  It  is  said  thai 
at  a  time  of  great  scarcity,  ViQwamitra  was  obliged  to  resort  to  dog'd 
flesh  for  food,  and  tlrnt  as  he  was  about  to  cook  it,  Indra  pounced  upon 
it  and  took  it  away. — T. 

t  The  constellation  of  the  Great  Bear. — T. 

I  The  Pole  Star.— T. 

§  Matanga  was  begotten  upon  a  Brahmana  women  by  a  Cudra 
father.— T. 


16  MAHABHARATA.  [AnugasdniJca 

refulgent  with  glory  like  unto  the  thousand-eyed  Indra.^  Kucji- 
ka's  son  was  the  illustrious  king  Gadhi  who,  being  childless 
and  desiring  to  have  a  son  born  unto  him,  repaired  to  the 
forest."  Whilst  living  there,  a  daughter  was  born  unto  him. 
She  was  called  Satyavati  by  name,  and  in  beauty  of  appearance 
she  had  no  equal  on  Earth/  The  illustrious  son  of  Chyavana, 
celebrated  by  the  name  of  Richika,  of  the  race  of  Bhrigu, 
endued  with  austere  penances,  sought  the  hand  of  this  lady.^ 
Gadhi,  the  destroyer  of  his  enemies,  thinking  him  to  be  poor, 
did  not  bestow  her  in  marriage  upon  the  high-souled  Richika.^ 
But  when  the  latter,  thus  dismissed,  was  going  away,  the  ex- 
cellent king,  addressing  him,  said, — If  thou  givest  me  a  marriage 
dower  thou  shalt  have  my  daugher  for  thy  wife  ! — ^** 

•"Richika  said, — What  dower,  0  king,  shall  I  offer  thee 
for  the  hand  of  thy  daughter  ?  Tell  me  truly,  without  feeling 
any  hesitation  in  the  matter  !" — Gadhi  said, — 0  descendant  of 
Bhrigu,  do  thou  give  me  a  thousand  horses  fleet  as  the  wind, 
and  possessing  the  hue  of  moon-beams,  and  each  having  one  ear 
black.— '^^' 

"Bhishma  said, — 'Then  that  mighty  son  of  Chyavana  who 
was  the  foremost  of  Bhrigu's  race,  besought  the  deity  Varuna, 
the  son  of  Aditi,  who  was  the  lord  of  all  the  waters.^^ — 0  best  of 
gods,  I  pray  to  thee  to  give  me  a  thousand  horses,  all  endued 
with  the  speed  of  the  wind  and  complexion  as  effulgent  as  the 
moon's,  but  each  having  one  ear  black.^*  The  god  Varuna,  the 
son  of  Aditi,  said  to  that  excellent  scion  of  Bhrigu's  race, — Be 
it  so  !  Wheresoever  thou  shalt  seek,  the  horses  shall  arise  (in 
thy  presence).^^ — As  soon  as  Richika  thought  of  them,  -there 
arose  from  the  waters  of  Ganga  a  thousand  high-mettled  horses,  as 
lustrous  in  complextion  as  the  moon.^®  Not  far  from  Kanyakuvja, 
the  sacred  bank  of  Ganga  is  still  famous  among  men  as  A^wa- 
tirtha  in  consequence  of  the  appearance  of  those  horses.^'^  Then 
Richika,  that  best  of  ascetics,  pleased  in  mind,  gave  those  thou- 
sand excellent  horses  unto  Gadhi  as  the  marriage-dower.^^  King 
Gadhi,  filled  with  wonder  and  fearing  to  be  cursed,  gave  his 
daughter,  bedecked  with  jewels,  unto  that  son  of  Bhrigu."  That 
foremost  of  regenerate  Rishis  accepted  her  hand  in  marriage 
according  to  the  prescribed  rites.    The  princess  too  was  well- 


Parva.]  anucasana  parva,'  17 

pleased  at  finding  herself  the  wife  of  that  Bra,hniaim.*°  That 
foremost  of  regenerate  Rishis,  O  Bharata,  was  well  pleased 
with  her  conduct  and  expressed  a  wish  to  grant  her  a  boon."* 
The  princess,  O  excellent  king,  related  this  to  her  mother. 
The  mother  addressed  the  daughter  that  stood  before  her  with 
down-cast  eyes,  saying,-^ — It  behooves  thee,  0  my  daughter,  to 
secure  a  fivour  for  me  also  from  thy  husband  !  That  sage  of 
austere  penances  is  capable  of  granting  a  boon  to  me, — the 
boon,  viz.,  of  the  birth  of  a  son  to  me  !"^ — Then,  0  king, 
returning  quickly  to  her  husband  Richika,  the  princess  related 
to  hira  all  that  had  been  desired  by  her  mother.-'  Richika 
said, — By  my  favour,  0  blessed  one,  she  will  soon  give  birth  to  a, 
son  possessed  of  every  virtue  !  May  thy  request  be  fulfilled  !^^ 
Of  thee  too  shall  be  born  a  mighty  and  glorious  son  who,  endued 
with  virtue,  shall  perpetuate  my  race  !  Truly  do  I  say  this  unto 
thee  '-^  When  you  two  shall  bathe  in  your  season,  she  shall 
embrace  a  pepul  tree,  and  thou,  0  excellent  lady,  shalt  likewise 
embrace  a  fig  tree,  and  by  so  doing  shall  ye  attain  the  objecfj 
of  your  desire  '-^  0  sweetly-smiling  lady,  both  she  and  you  shall 
have  to  partake  of  these  two  sacrificial  offerings  (  charu  )* 
consecrated  Avith  hymns,  and  then  shall  ye  obtain  sons  (aa 
desired)  I-^— At  thi?,  Satyavati,  delighted  at  heart,  told  her 
mother  all  that  had  been  said  by  Richika  as  also  of  the  two 
balls  of  charvbP  Then  the  mother,  addressing  her  daughter 
Satyavati,  said  : — 0  daughter,  as  I  am  deserving  of  greater 
consideration  from  thee  than  thy  husband,  do  thou  obey  my 
words  !^*  The  charu,  duly  consecrated  with  hymns,  which  thy 
husband  has  given  to  thee,  do  thou  give  unto  me  and  thyself 
take  the  one  that  has  been  prescribed  for  me  !^*  0  sweetly- 
smiling  one  of  blameless  character,  if  thou  hast  any  respect  for 
my  word,  let  us  change  the  trees  respectively  designed  for  us  1^*^ 
Every  one  desires  to  possess  an  excellent  and  stainless  being  for 
his  own  son.  The  glorious  Richika  too  must  have  acted  firora  a 
similar  motive  in  this  matter   as   will  appear  in  the   end.^^     For 

*  'Cliaru'  is  properly  an  oblation  of  rice,  barley,  and  puUe,  boiled  with 
butter  and  milk,  for  presentation  to  tlie  gOils  in  a  sacrifice  or  ordinary 
worship.— T. 

[     3     ] 


is  MAHABHARATA.  [AnugasanlM 

this  reason,  0  beautiful  girl,  my  heart  inclines  towards  thy  charu 
and  thy  tree,  and  thou  too  shouldst  consider  how  to  secure  an 
excellent  brother  for  thyself  I'** — The  mother  and  the  daughter 
Satyavati  having  acted  in  this  way,  they  both,  O  Yudhish- 
thira,  became  big  with  child.^^  And  that  great  Rishi,  the 
excellent  descendant  of  Bhrigu,  finding  his  wife  quick  with 
child,  was  pleased  at  heart,  and  addressing  her,  said  :^^ — 0  ex- 
cellent lady,  thou  hast  not  done  well  in  exchanging  the  charu 
as  will  soon  become  apparent.  It  is  also  clear  that  thou  hast 
changed   the  trees.^''      I   had   placed  the   entire    accumulated 

•  energy  of  Brahma  in  thy  charu  and  Kshatriya  energy   in   the 

■  charu  of  thy   mother.^^     I  had  so  ordered   that   thou   wouldsfc 
.give  birth  to  a    Brahmana    whose    virtues  would   be   famous 

throughout  the  three  worlds,  and  that  she  (thy  mother)  would 
,  give  birth  to  an  excellent  Kshatriya.^^  But  now,  O  excellent 
lady,  that  thou  hast  reversed  the  order  (of  the  charu  so),  thy 
mother  will  give  birth  to  an  excellent  Brahmana  and  thou 
too,***  0  excellent  lady,  wilt  give  birth  to  a  Kshatriya  terrible  in 
action.     Thou  hast  not  done  well,  0  lady,  by  acting  thus  out  of 

■  affection  for  thy  mother  !*^ — Hearing  this,  0  king,  the   excellent 

'  lady  Satyavati,  struck  with  sorrow,  fell  upon  the  ground  like  a 
beautiful  creeper  cut  in  twain.*^  Regaining  her  senses  and 
bowing  unto  her  lord  with  head  (bent),  the   daughter   of  Gadhi 

•  said  to   her   husband,  that    foremost   one   of  Bhrigu's   race,*'' — 

'  O  regenerate    Rishi,   O  thou  that   art   foremost   amongst   those 

■versed  in  Brahma,  do  thou  take  pity  on  me,  thy  wife,  who  is  thus 

appeasing  thee  and  so  order  that  a  Kshatriya  son   may   not   be 

born   unto   me  !**     Let  my  grandson  be  such  a   one   as   will  be 

-famous  for  his  terrible  achievements  if  it  be   thy   desire,  but  not 

inriy  son,  0   Brahmana  !     Do  thou  confer  this  favour  on   me.*^ — 

Be  it  so, — said   that   man   of  austere  penances  to  his  wife   and 

'then,  O  king,   she   gave    birth   to   a  blessed   son    named  Jama- 

dagni.*"     The   celebrated    wife   of  Gadhi  too  gave   birth  to   the 

regenerate  Rishi  ViQwamitra  versed  in  the  knowledge  of  Brah- 

mia,  by  favour  of  that  Rishi}''     The  highly  devout  Vi(jwamitra, 

fthough  a  Kshatriya,  attained  to  the  state   of  a   Brahmana   and 

'became   the  founder   of  a   race   of  Brahmanas.*^     His   sons  be- 

jcame  highsouled    progenitors  of  many  races   of  Brahmanas  who 


Farua.]  anucasana  parva,.  19 

were  devoted   to  austere  penances,  learned   in    the   "Vodas,   and: 
founders   of  many  clans/-^     The   adorable    Madhuchcchanda  and 
the  mighty  Devrat,  Akshina,  Cakunta,  Vabhru,  Kalapatha,^"  the 
celebrated  Yajnavalkya,  Sthuna  of  high  vows,  Uluka,  Mudgala, 
and  the  sage  Saiudhavayana,'^^  the    illustrious   Valgujangha  and 
the  great  liishl   Galava,  Ruchi,  the   celebrated   Vajra,  as   also 
Salankayana,'^'"    Liladhya,   and   Narada,   the     one   known     as 
Kurchamukha,  and    Vahuli,    Mushala,    as    also   Vakshogriva.®* ' 
Anghrika,  Naikadrik,  Cilayupa,  Cita,  Cuchi,  Chakraka,  Marutan- 
tavya,  Vataghna,  A^walayana,^^   and  Cyamayana,  Gargya,  and 
Javali,  as  also  Su9ruta,  Karishi,  SangQrutya,  and  Para  Paurava, 
and  Tantu,®^  the   great   sage   Kapila,  Tarakayana,  Upagahana, 
Asurayani,  Margima,  Hiranyaksha,  Janghari,  Bhavravayani,  and 
Suti,  Bibhuti,    Suta,    Surakrit,^"    Irani,    Nachika,   Champeya, 
Ujjayana,  Navatantu,  Vakanakha,  Sayana,  Yati,^^  Ambhoruha, . 
Araatsya9in,  Cirishin,  Gardhavi,  Urjjayoni,  Udapekshin,  and  the 
great  liishi  Naradin,*^^ — these   Munis  were  all  sons   of  ViQwa- 
mitra  and  were  versed   in   the    knowledge  of  Brahma.     0  king; 
Yudhishthira,  the  highly  austere   and   devout   Vi^wamitra,  al- 
though  a   Kshatriya^-*    (by   descent),  became   a  Brahraana   for 
Richika  having  placed   the  energy  of  supreme  Brahma  (in    the 
eharu),  0  foremost  prince  of  Bharata's  race  !    I  have  now  related 
to  you,  with  all  details,^"  the  story   of  the   birth   of  Vi^wamitra 
who  wa?   possessed  of  the  energy  of  the  sun,   the  moon,  and  the 
fire-god."^     O  best  of  kings,  if  thou  hast  any  doubt  with   regard 
to  any  other  matter,  do  thou   let    me   know    it,  so   that    I  may 
remove  it.    ^*' 


Section  V. 


"Yudhishthira  said, — 'O  thou  that  knowest  the  truths  of 
religion,  I  wish  to  hear  of  the  merits  of  compassion,  and  of  the 
characteristics  of  devout  men  !  Do  thou,  O  sire,  describe  them 
to  me.'^ 

"Bhishma  said, — 'In  this  connection,  this  ancient  legend,  the 
story  of  Vasava  and  the  high-minded  Cuka,  is  cited  as  an  illus- 
tration." In  the  territories  of  the  king  of  Ka^i,  a  fowler,  having 
poisoned  arrows  with  him,   went  out  of  his  village  on   a  hunting 


20  MAHABHARATA.  [AniLr^asaiiika 

excursion  In  search   of  antelopes.'     Desirous   of  obtaining  meat, 
when  in    a   big   forest   in    pursuit    of  the   chase,  he   descried  a 
drove  of  antelopes  not  far  from   him,  and    discharged   his   arrow 
at  one   of  them.*     The  arrow  of  that    fowler   of  irrcstible   arms, 
discharged  for  the  destruction  of  the   antelope,  missing   its  aim, 
pierced  a  mighty  forest-tree.^     The  tree,   violently   pierced   with 
that  arrow  tipped  with  virulent  poison,  withered  away,  shedding 
its  leaves   and  fruits."     The  tree  having  thus   withered,  a  parrot 
that  had  lived  in  a  hollow  of  its  trunk    all   his  life,  did  not  leave 
his   nest    out  of  affection   for  the  lord  of  the  forest.'^     Motionless 
ar  1  without  food,  silent  and  sorrowful,  that  grateful  and  virtuous 
parrot   also  withered    away  with   the   tree.*^     The   conqueror  of 
Paka  (Indra)  was   struck    with  wonder  upon  finding  that  high- 
Bouled,  and  geuerous-he^.rted  bird   thus   uninfluenced  by    misery 
or  happiness   and  possessing  extraordinary  resolution.^     Then  the 
thought   arose   in   Sakra's  mind, — How  could  this   bird   come  to 
possess  such  humane  and  generous  feelings   which   are  impossible 
in  one  belonging  to   the   lower  animal   creation  ?^'^     Perchance, 
there  is  nothing  wonderful  in  the   matter,  for  all   creatures   are 
seen   to   evince  kindly  and  generous    feelings  towards  others."^^ — 
Assuming  then  the   shape  of  a  Brahmana,  Cakra   descended  on 
the   Earth  and  addressing  the  bird,  said  •}^ — 0  Cuka,  0   best 
of  birds,    the   grand-daughter   (Cuki)   of   Daksha   has  become 
blessed   (by   having   thee  as   her   offspring) !     I   ask  thee,    for 
what  reason  dost  thou   not  leave   this   withered   tree  ?^' — Thus 
questioned,    the   Cuka   bowed   unto   him   and   thus   replied : — 
Welcome  to  thee,  0  chief  of  the  gods,  I   have  recognised   thee 
by  the  merit  of  my  austere  penances.^* — Well-done,  well-done  ! — 
exclaimed  the   thousand-eyed    deity.     Then    the   latter  praised 
him  in  his  mind,   saying, — 0,  how    wonderful  is  the   knowledge 
which   he   possesses  !^^ — Although   the   destroyer   of  Vala  knew 
that  parrot  to  be  of  a  highly  virtuous  character   and  meritorious 
ill   action,  he   still   enquired   of  him   about   the  reason   of  his 
affection  for  the  trec.^'^ — This  tree  is  withered   and  it  is   without 
leaves  and   fruits,  and   is   unfit  to  be  the  refuge  of  birds.     Why 
dost   thou  then  cling  to  it  ?     This  forest  too  is  vast^''  and  in  this 
wilderness   there    are  numerous   other  fine   trees   whose   hollows 
are  coTcred    with   leaves  and    which    thou  canst    choose    freely 


Pawn.]  ANUCASAN.V  PAIIVA.  21 

and  to  thy  heart's  content  l^^  O  patient  one,  exercising  due 
discrimination  in  thy  wisdom,  do  thou  forsake  this  old  tree  that 
is  dead  and  useless  and  shorn  of  all  its  leaves  and  no  longer 
capable  of  any  good  ! — '^'"^ 

"Bhishma   said, — 'The  virtuous  Cuka,  hearing    these   words 
of  Cakra,  heaved  a  deep  sigh,  and  sorrowfully  replied  unto  him, 
?aying,-° — 0  consort  of  Cachi,  and  chief  of  the  gods,  the  ordinan- 
ces of  the  deities  are  always  to  be   obeyed  !     Do   thou   listen    to 
the  reason  of  the  thing  in   regard  to  which  thou  hast  questioned 
me,-^     Here,  within  this  tree,  was  I  born,  and  here  in  this  tree 
have  I  acquired  all  the  good  traits  of  my  character,  and  here  in 
this  tree  was  I  protected  in  my  infancy  from  the   assaults   of  my 
enemies.-'-    0  sinless  one,  why  art  thou,  in  thy  kindness,  tamper- 
ing with  the  principle  of  my  conduct  in  life  ?     I  am  compassion- 
ate, and  devoutly  intent  on  virtue,  and  steadfast   in   conduct."* 
Kindliness  of  feeling  is   the   great   test   of  virtue   amongst   the 
good,  and  this  same  compassionate   and   humane   feeling  is   the 
source   of  perennial    felicity   to    the   virtuous.-*     All   the   gods 
question  thee  to  remove  their   doubts   in   religion,  and  for   this 
reason,  O  lord,  thou  hast  been  placed  in   sovereignty   over  them 
all.-^     It  behooves  thee  not,  0  thousand-eyed  one,  to  advise   me 
now  to  abandon  this  tree  for  ever  !  When  it  was  capable  of  good, 
it  supported  my  life.  How  can  I  forsake  it  now  ?-® — The  virtuous 
destroyer  of  Paka,  pleased  with  these   well-meant   words   of  the 
parrot,  thus  said   to    him : — I   am   gratified   with    thy    humane 
and  compassionate  disposition.-^     Do  thou  ask  a  boon  of  me  !' — 
At  this,  the  compassionate  parrot   craved   this  boon  of  him,  say- 
ing,— Let  this  tree  revive  !-^ — Knowing  the  great  attachment  of 
the  parrot   to   that    tree   and   his   high   character,  Indra,  well- 
pleased,  caused  the  tree  to  be  quickly  sprinkled  over  with  nectar.'^ 
Then   that   tree  became   replenished    and   attained  to  exquisite 
grandeur   through  the  penances  of  the  parrot,^"  and  the    latter 
too,  0  great   king,  at   the   close   of  his   life,  obtained   the  com- 
panionship of  Cakra  by  virtue  of  that  act  of  compassion.^'-     Thus, 
O  lord  of  men,  by  communion  and  comiDanionship  with  the  pious, 
people  attain  all   the   objects  of  their  desire   even   as   the  tree 
did  through  its  companionship  with  the  parrot.'  "^- 


[Anuc'isaniltCS^' 


Section  VI. 


'Yudhishthira  said, — 'Of  Exertion  and  Destiny,  tell  me,  O 
learned  sire  that  art  versed  in  all  the  scrijDtures,  which  is  the 
more  powerful  ?'^ 

"Bhishma  said, — 'This  ancient  story  of  the  conversation  of 
Vaijishtha  and  Brahman,  0  Yudhishthira,  is  an  illustration  in 
point.^  In  olden  times  the  adorable  Vacishtha  enquired  of  Brah- 
man as  to  which  among  these  two,  viz.,  the  Karma  of  a  crea- 
ture acquired  in  this  life,  or  that  acquired  in  previous  lives 
(and  called  Destiny),  is  the  more  potent  in  shaping  his  life.* 
Then,  0  king,  the  great  god  Brahman,  who  had  sprung  from 
the  primeval  lotus,  answered  him  in  these  exquisite  and  well- 
reasoned  words,  full  of  meaning.* 

"  'Brahman  said, — Nothing  comes  into  existence  without 
seed.  Without  seed,  fruits  do  not  grow.  From  seeds  sirring  other 
seeds.  Hence  are  fruits  known  to  be  generated  from  seeds.^  Good 
or  bad  as  the  seed  is  that  the  husbandman  soweth  in  his  field, 
good  or  bad  are  the  fruits  that  he  reaps.*  As,  unsown  with 
seed,  the  soil,  though  tilled,  becomes  fruitless,  so,  without  in- 
dividual Exertion,  Destiny  is  of  no  avail.^  One's  own  acts  are 
like  the  soil,  and  Destiny  (or  the  sum  of  one's  acts  in  previous 
births,)  is  compared  to  the  seed.  From  the  union  of  the  soil 
and  the  seed  doth  the  harvest  grow.^  It  is  observed  every  day 
in  the  world  that  the  doer  reaps  the  fruit  of  his  good  and  evil 
deeds  f  that  happiness  results  from  good  deeds,  and  pain  from, 
evil  ones  ;  that  acts,  when  done,  always  fractify ;  and  that,  if  not 
done,  no  fruit  arises.^^  A  man  of  (good)  acts  acquires  merits 
with  good  fortune,  while  an  idler  falls  away  from  his  estate, 
and  reaps  evil  like  the  infusion  of  alkaline  matter  injected 
into  a  wound.^^  By  devoted  application,  one  acquires  beauty, 
fortune,  and  riches  of  various  kinds.  Everything  can  be  secured 
by  Exertion  :  but  nothing  can  be  gained  through  Destiny  alone, 
by  a  man  that  is  wanting  in  personal  Exertion.^^  Even  so  does 
one  attain  to  heaven,  and  all  the  objects  of  enjoyment,  as  also 
the  fulfillment  of  one's  heart's  desires,  by  well-directed  individual 
Exertion  '■*     All  the  luminous  bodies   in   the   firmament,  all  the 


:Farva.]  anucasana  parva.  23 

•deities,  the  Ndgas,  and  the  Rdlcsluisas,  as  al.'W  the  Sun  and 
the  Moon  and  the  Winds,  have  attained  to  their  high  status  by 
evolution  from  man's  status,  through  dint  of  their  own  action.^* 
Riches,  friends,  prosperity  descending  from  generation  to  gene- 
ration, as  also  the  graces  of  life,  are  difficult  of  attainment  by 
those  that  are  wanting  in  Exertion,^'"'  The  Brfihmana  attains 
to  prosperity  by  holy  living,  the  Kshatriya  by  prowess,  the 
Vaicjya  by  manly  exertion,  and  the  Cudra  by  service,^*  Riches 
and  other  objects  of  enjoyment  do  not  follow  the  stingy,  nor 
the  impotent,  nor  the  idler.  Nor  are  these  ever  attained  by 
the  man  that  is  not  active  or  manly  or  devoted  to  the  exercise 
of  religious  austerities.^^  Even  he,  the  adorable  Vishnu,  who 
created  the  three  worlds  with  the  Daily  as  and  all  the  gods, 
even  He  is  engaged  in  austere  penances  in  the  bosom  of  the 
deep.^^  If  one's  Karma  bore  no  fruit,  then  all  actions  would 
become  fruitless,  and  relying  on  Destiny  men  would  become 
idlers.^^  He  who,  without  pursuing  the  human  modes  of  action, 
follows  Destiny  only,  acts  in  vain,  like  unto  the  woman  that 
has  an  impotent  husband.-'*  In  this  world  the  apprehension 
of  good  or  evil  is  not  so  great  if  Destiny  be  unfavorable  as  one's 
apprehension  of  the  same  in  the  other  world  if  Exertion  be 
wanting  while  here.*-^  Man's  powers,  if  properly  exerted,  only 
follow  his  Destiny,  but  Destiny  alone  is  incapable  of  conferrino- 
any  good  where  Exertion  is  wanting."-  When  it  is  seen  that 
■even  in  the  celestial  regions,  the  position  of  the  deities  them- 
selves is  unstable,  how  would  the  deities  maintain  their  own 
position  or  that  of  others  without  proper  Karma  ?-^  The  deities 
do  not  always  approve  of  the  good  deeds  of  others  in  this  world, 
for,  apprehending  their  own  overthrow,  they  try  to  thwart  the 
acts  of  others.-*  There  is  a  constant  rivalry  between  the  deities 
and  the  Rishis,  and  if  they  all  have  to  go  through  their  Karma, 
still  it  can  never  be  averred  that  there  is  no  such  thinf^  as 
Destiny,  for  it   is  the  latter  that   initiates   all  Karma."^     How 

*  The  meaning  seems  to  be  that  if  Destiny  be  unfavorable,  there  need 
not  be  much  fear  with  respect  to  this  -worKl.  But  if  one  be  wanting  in 
Exertion,  groat  mu^t  his  fear  bj  with  respect  to  the  next  world,  for 
happiness  can  never  be  obtained  in  the  next  world  unless  one  acts 
righteously  while  here.— T. 


24  MAHABHARATA.  [Anucasaiiikcc 

does  Karma  originate,  if  Destiny  form  the  prime  spring  of 
human  action  ?  (The  answer  is)  that  by  this  means,  an  accre- 
tion of  many  virtues  is  made  even  in  the  celestial  regions."* 
One's  own  self  is  one's  friend  and  one's  enemy  too,  as  also  the 
witness  of  one's  good  and  evil  deeds."'^  Good  and  evil  manifest 
themselves  through  Karma.  Good  and  evil  acts  do  not  give 
adequate  results.-®  Righteousness  is  the  refuge  of  the  gods,  and 
by  righteousness  is  everything  attained.  Destiny  thwarts  not 
the  mm  that  has  attained  to  virtue  and  righteousness.'^^ 

In  olden  times,  Yayati,  falling  from  his  high  estate  in  heaven, 
descended  on  the  Earth  but  was  again  restored  to  the  celestial 
regions  by  the  good  deeds  of  his  virtuous  grandsons.^"  The 
royal  sage  Pururavas,  celebrated  as  the  descendant  of  Ila, 
attained  to  heaven  through  the  intercession  of  the  Brahmanas.^^ 
Saudasa,  the  king  of  Ko9ala,  though  dignified  by  the  per- 
formance of  Aciuamedha  and  other  sacrifices,  obtained  the 
status  of  a  man-eating  Rdkshasa,  through  the  curse  of  a  great 
MiskiF'  A^watthaman  and  Rama,  though  both  warriors  and 
sons  of  Mtinis,  failed  to  attain  to  heaven  by  reason  of  their 
own  actions  in  this  world.^^  Vasu,  though  he  performed  a 
hundred  sacrifices,  like  a  second  Vasava,  was  sent  to  the  nether- 
most regions,  for  making  a  single  false  statement.'^  Vali,  the 
son  of  Viroohana,  righteously  bound  by  his  promise,  was  con- 
signed to  the  regions  under  the  Earth,  by  the  prowess  of 
Vishnu.^^  Was  not  Janamejaya,  who  followed  the  foot-prints  of 
Cakra,  for  killing  a  Brahmana  woman,  checked  and  put  down  by 
the  gods  ?^^  Was  not  the  regenerate  Rishi  VaiQampayana  too, 
who  slew  a  Brahmana  in  ignorance,  and  was  polluted  by  the 
slaughter  of  a  child,  put  down  by  the  gods  ?^^  In  olden  times  the 
royal  sage  Nriga  became  transmuted  into  a  lizard.  He  had  made 
gifts  of  kine  unto  the  Brahmanas  at  his  great  sacrifice,  but  this 
availed  him  not.^^  The  royal  sage  Dhundhumara  was  over- 
whelmed with  decrepitude  even  while  engaged  in  performing  his 
sacrifices,  and  foregoing  all  the  merits  thereof  he  fell  asleep  at 
Girivraja.^'*  The  Pandavas  too  regained  their  lost  kingdom,  of 
which  they  had  been  deprived  by  the  powerful  sons  of  Dhrita- 
rashtra,  not  through  the  intercession  of  the  fates,  but  by  re- 
course to  their  own  valour.*"     Do  the  Mvbnis  of  rigid  vows,  and 


Parva.]  anucasana  pava.  25 

addicted  to  the  pr.'xctice  of  austere  penances,  danounce  their 
curves  by  the  aid  of  any  supernatural  power  or  in  exercise  of 
only  their  own  puissance  attained  by  individual  acts  ?*^  All 
the  good  which  is  att:uned  with  difficulty  in  this  world,  if 
possessed  by  the  wicked,,  is  soon  lost  to  them.  Destiny  does 
not  help  the  man  that  is  steeped  in  spiritual  ignorance  and 
avarice.*-  Even  as  a  tire  of  small  proportions,  when  fanned  by 
the  wind,  becomes  of  mighty  power,  so  does  Destiny,  when  joined 
with  individual  pjxertion,  increase  greatly  (in  potentiality).** 
As  by  the  diminution  of  oil  in  the  lamp  its  light  is  extinguished, 
so  does  the  influence  of  Destiny,  by  the  abatement  of  one's 
acts.**  Having  obtained  vast  wealth,  and  women,  and  al! 
the  enjoyments  of  this  world,  the  man  that  is  not  diligent  in 
action  is  unable  to  enjoy  them  long,  but  the  high-souled  man, 
diligent  in  Exertion,  is  able  to  find  riches  buried  deep  in  the 
Earth  and  watched  over  by  the  fates.*^  The  good  man  who  is 
prodigal  (in  religious  charities  and  sacrifices)  is  sought  by  the 
gods  for  his  good  conduct,  the  celestial  world  being  better  than 
the  world  of  men,  but  the  house  of  the  miser  though  abounding 
in  wealth  is  looked  upon  by  the  gods  as  the  house  of  the 
dead.*^  The  man  that  does  not  exert  himself  is  never  contented 
in  this  world,  nor  can  Destiny  alter  the  course  of  a  man  thafc 
has  gone  wrong.  There  is  tio  power  inherent  in  Destiny.  As 
the  pupil  follows  the  preceptor,  so  does  one's  action,  guided  by 
Destiny,  follows  one's  own  individual  exertion.  Where  one's 
own  Exertion  is  put  forth,  there  only  Destiny  shows  its  hand.*'' 
O  best  of  Munis,  I  have  thus  described  all  the  merits  of 
individual  Exertion,  having  always  known  them  in  their  true 
significance.*^  By  the  influence  of  Destiny,  and  by  putting  forth 
individual  Exertion,  do  men  attain  to  heaven.  The  combined 
aid  of  Destiny  and  Exertion,  becomes  efficacious.'  "*^ 


Section  VII. 

"Yudhishthira  said, — '0  the  best  of  Bharata's  race  and  thd* 
foremost  of  great  men,  I  wish  to  know  what  the  fruits  are  of 
good  deeds !     Do  thou  enlighten  me  !'^ 

"Bhishma  said, — ^*I  shall  tell  thee  what  thou  hast  asked  !     Do 

[     4     ] 


26  MAHABHARATA,  [Anugiisdnika 

thou,  0  Yudhishthira,  listen  to  this  which  constitutes  the  secret 
knowledge  of  the  Rishis  !^  Listen  to  me  as  I  explain  what  the 
ends,  long  coveted,  are  which  are  attained  by  men  after  death. 
Whatever  actions  are  performed  by  creatures  in  whatever  bodies 
or  forms  of  existence,^  the  fruits  thereof  are  reaped  by  the  doers 
while  endued  with  similar  bodies.  In  whatever  states  creatures 
perform  good  or  evil  deeds,  they  reap  the  fruits  thereof  in  similar 
states  of  succeeding  lives.  No  act  done  with  the  aid  of  the  five 
organs  of  sensual  perception,  is  ever  lost.'*  The  five  sensual  organs 
and  the  immortal  soul  which  is  the  sixth,  remain  its  witnesses. 
One  should  devote  one's  eye, (to  the  service  of  others)  f  one  should 
devote  one's  heart  (to  the  same) ;  one  should  utter  words  that  are 
agreeable  f  one  should  also  follow  and  worship  (one's  guest). 
This  is  called  the  sacrifice  with  five  gifts.  He  who  offers  good 
food  to  the  unknown  and  weary  traveller,  fatigued  by  a  long 
journey,  attains  to  great  merit.'^  Those  that  use  the  sacrificial 
platform  as  their  only  bed  obtain  commodious  mansions  and  beds 
(in  subsequent  births).  Unto  him  that  wears  only  rags  and 
barks  of  trees  for  dress,  are  good  apparel  and  ornaments.^  Unto 
one  possessed  of  penances  and  having  his  soul  on  Yoga,  are 
vehicles  and  riding  animals  (as  the  firuit  of  their  renunciation  in 
this  life).  The  monarch  that  lies  down  by  the  side  of  the  sacri- 
ficial fire,  attains  to  vigor  and  valour.^  The  man  who  renounces 
the  enjoyment  of  all  delicacies,  attains  to  prosperity,  and  he  that 
abstains  from  animal  food,  obtains  children  and  cattle.^**  He 
who  lies  down  with  his  head  downwards,  or  who  lives  in  water, 
or  who  lives  secluded  and  alone  in  the  practice  of  Brahma^ 
chary  a,  attains  to  all  the  desired  ends.^^  He  who  offers  shelter 
to  a  guest  and  welcomes  him  with  water  to  wash  his  feet 
as  also  with  food,  light  and  bed,  attains  to  the  merits  of  the 
sacrifice  with  the  five  gifts.^'^  He  who  on  the  battle-field,  in 
the  posture  of  a  warrior,  lays  himself  down  on  a  warrior's  bed, 
goes  to  those  eternal  regions  where  all  the  objects  of  desire  are 
fulfilled.^*  A  man,  0  king,  attains  to  riches  that  makes  chari- 
table gifts.  One  secures  obedience  to  one's  command  by  the  vow 
of  silence,  all  the  enjoyments  of  life  by  practice  of  austerities, 
long  life  by  Brahmacharya,  and  beauty,  prosperity  and  freedom 
from  disease  by    abstaining  from  injury  to  others.^*     Sovereignty 


Pitrva.]  ANUCASANA  PARTA."  27 

fells  to  the  lot  of  those  that  subiist  on  fruits  and  rot)t3  only. 
Residence  in  heaven  is  attained  by  those  that  live  on  only  leaves 
of  trees.^^  A  man,  0  king,  Is  said  to  obtain  happiness,  by 
abstention  from  food.  By  confining  one's  diet  to  herbs  alone, 
one  becomes  possessed  of  cows.  By  living  on  grass  one  attain.s 
to  the  celestial  regions."  By  foregoing  all  intercourse  with  one's 
wife  and  making  ablutions  three  times  during  the  day  and  by 
inhaling  the  air  only  for  purposes  of  subsistence,  one  obtains  the 
merit  of  a  sacrifice.  Heaven  is  attained  by  the  practice  of  truth, 
and  nobility  of  birth  by  sacrifices."  The  Bi-ahmana  of  pure 
practices  that  subsists  on  water  only,  and  performs  the  Agni* 
hotra  ceaselessly,  and  recites  the  Gayatri,  obtains  a  kingdom. . 
By  abstaining  from  food  or  by  regulating  it,  one  attains  to  > 
residence  in  heaven.^"  0  king,  by  abstaining  from  all  but  the 
prescribed  diet  while  engaged  in  sacrifices,  and  by  making  pilgri-. 
mage  for  twelve  years,  one  attains  to  a  place  better  than  the  • 
abodes  reserved  for  heroes.^'  By  reading,  all  the  Vedas,  one  is 
instantly  liberated  from  misery,  and  by  practising  virtue  in 
thought,  one  attains  to  the  heavenly  regions."^  That  man  who- 
is  able  to  renounce  that  intense  yearning  of  the  heart  for  happi^ 
ness  and  material  enjoyments, — a  yearning  that  is  difficult  of 
conquest  by  the  foolish  and  that  doth  not  abate  with  the 
abatement  of  bodily  vigour  and  that  clings  like  a  fatal  disease 
unto  him, — is  able  to  secure  happiness.^^  As  the  young  calf  is 
able  to  recognise  its  dam  from  among  a  thousand  cows,  so  does 
the  previous  acts  of  a  man  pursue  him  (in  all  his  different 
transformations).--  As  the  flowers  and  fruits  of  a  tree,  unurged 
by  visible  influences,  never  miss  their  proper  season,  so  does 
Karma  done  in  a  previous  existence  bring  about  its  fruits  in 
proper  time.-'  With  age,  man's  hair  grows  gray  ;  his  teeth  be- 
come loose  ;  his  eyes  and  ears  too  become  dim  in  action  ;  but 
the  only  thing  that  does  not  abate  is  his  desire  for  enjoyments.-* 
Prajapati  is  pleased  with  those  acts  that  please  one's  father, 
and  the  Earth  is  pleased  with  those  acts  that  please  one's 
mother,  and  Brahma  is  adored  with  those  acts  that  please 
one's  preceptor.  Virtue  is  honored  by  him  who  honoi-s  these 
three.  The  acts  of  those  that  despise  these  three  do  not  avail 
them.'  "''-"^ 


?8  MAHABHARATA.    ',  [Anu.asuniJcg, 

Vai(;ampayana  said, — "The  princes  of  Kuru's  race  became 
filled  Avith  wonder  upon  listening  to  this  speech  of  Bhishma, 
All  of  them  became  pleased  in  mind  and  overpowered  with 
joy.-^  As  Mantras  applied  with  a  desire  to  win  victory,  or 
the  performance  of  the  SJcoma  sacrifice  made  without  proper 
gifts,  or  oblations  poured  on  the  fire  without  proper  hymns, 
become  useless  and  lead  to  evil  consequences,  even  so  sin  and 
evil  results  flow  from  falsehood  in  speech.-*^  0  prince,  I  have 
thus  related  to  thee  this  do3trine  of  the  fruition  of  good  and 
^vil  acts,  as  narrated  by  the  Risliis  of  old.  What  else  dost  thou 
wish  to  hear  V  ""'■* 


Section  VIII. 

"Yudhlshthira  said, — 'Who  are  deserving  of  worship  ?  Who 
are  they  unto  whom  one  may  bow  ?  Who  are  they,  O  Bharata, 
iinto  whom  thou  wouldst  bend  thy  head  ?  Who,  again,  are 
they  whom  thou  likest  ?  Tell  me  all  this,  O  prince  '.^  What 
is  that  upon  which  thy  mind  dwells  when  affliction  overwhelms 
thee  ?  Do  thou  discourse  to  me  on  what  is  beneficial  here,  that 
is,  in  this  region  of  human  beings,  as  also  hereafter  !'*^ 

"Bhishma  said, — I  like  those  regenerate  persons  whose  high- 
est wealth  is  Brahma,  whose  heaven  consists  in  their  knowledge 
of  the  soul,  and  whose  penances  are  constituted  by  their  diligent 
study  of  the  Vedas.^  My  heart  yearns  after  those  in  whose  race 
persons  young  and  old  diligently  bear  the  ancestral  burthens 
without  languishing  under  them.*  Brahmanas  well-trained  in 
several  branches  of  knowledge,  self-controlled,  mild-speeched, 
conversant  with  the  scriptures,  well-behaved,  possessed  of  the 
knowledge  of  Brahma,  and  righteous  in  conduct,^  discourse  in 
respectable  assemblies  like  flights  of  swans.-f*     Auspicious,  agree- 

*  The  Commentator  explains  that  'liitam  tad  vada'  are  iniderbtood 
ijx  the  last  line. — T. 

t  The  Commentator  explains  that  the  alliiyion  here  is  to  the  adage 
that  swans  in  drinking  milk  mixed  with  water  always  drink  the  milk 
leaving  out  the  water.  Learned  Brahmanas  are  like  swans  for  in  disc- 
eouraing  upon  even  the  topics  of  the  world  they  select  what  is  good  and 
instructive  but  reject. what  is  evil  a,nd  sinful,  or,  as  the  Commentator  puts 
it,  they  know  the  difference  between  what  is  soul  and  what  is  not-soul.— T. 


Farva.]  anucasaxa  pauva.  2D 

able,  excellent,  and  well-pronouncod  arc  the  words,  0  Yudhish- 
thira,  which  they  utter  with  a  voice  as  deep  as  that  of  the 
clouds.  Fraught  with  happiness  both  temporal  and  spiritual, 
such  words  are  uttered  by  them  in  the  courts  of  monarchs,  them- 
selves being  received  with  honor  and  attention  and  served  with 
reverence  by  those  rulers  of  men."'^  Indeed,  njy  heart  yearns 
after  them  that,  endued  with  knowledge  and  all  desirable  attri- 
butes, and  respected  by  others,  listen  to  such  words  when 
uttered   in     assemblies     or    the   courts   of    kings."      My   hearti 

0  monarch,  always  yearns  after  them  who.  for  the  gratification  oC 
Brahmanas,  O  Yudhishthira,  give  unto  them,  with  devotion, 
food  that  is  well-cooked  and  clean  and  wholesome.^  It  is  easy 
to  fight  in  battle,  but  not  so  to  make  a  gift  without  pride  or 
vanity.^"  In  this  world,  O  Yudhishthira^  there  are  brave  men 
and  heroes  by  hundreds.  While  counting  them,  he  that  is  a 
hero  iu  gifts  should  be  regarded  as  superior."     O  amiable  one,  ii 

1  had  been  even  a  vulgar  Brahmana  I  would  have  regarded 
myself  as  very  great,  not  to  speak  of  one  born  in  a  good  race, 
endued  with  righteousness  of  conduct,  and  devoted  to  penances 
and  learning.^-  There  is  no  one,  0  son  of  Pandu,  in  this  world, 
that  is  dearer  to  me  than  thou,  0  chief  of  Bharata's  race,  but 
dearer  to  me  than  thou  are  the  Brahmanas  1^^  And  since,  0  best 
of  the  Kurus,  the  Bralunanas  are  very  much  dearer  to  me  than 
thou,  it  is  by  that  truth  that  I  hope  to  go  to  all  those  regions  of 
felicity  which  have  been  acquired  by  my  sire  Cantanu."  Neither 
my  su-e,  nor  my  sire's  sire,  nor  any  one  else  connected  with  me 
by  blood,  is  dearer  to  me  than  the  Brahmanas  !^^  I  do  not  ex- 
pect any  fruit,  small  or  great,  fi'ora  my  worship  of  the  Brahmanas 
(for  I  worship  them  as  deities  because  they  are  deserving  of 
such  worship).*^*  In  consequence  of  what  I  have  done  to  the 
Brahmanas  in  thought,  word,  and  deed,,  I  do  not  feel  any  pain 
now  (even  though  I  am  lying  on  a  bed  of  arrows)."  People 
used  to  call  me  as  one  devoted  to  the  Brahmanas.  This  stylo  of 
address  always  pleased  me  highly.  To  do  good  to  the  Brahma- 
nas is  the   most   sacred   of  all   sacred  acts.^^     I   behold   many 

*  'Vrijinam'  is  explained  by  the  Gouimeutatov  as  'Saixkatam,  phaJiita. 
iti  yivat  &c.'— T. 


30  .  SIAHABHAKATA,"  [Anucasanilcc^- 

regions  of  beatitude  waiting  for  me  that  have  reverentially  walked' 
behind  the  Brahmanas.     Very  soon  shall  I  repair  to  those  regions 
for  everlasting  time,  O  son  !^^     In    this   world,  0    Yudhishthira^ 
the  duties  of  women  have  reference  to   and   depend  upon   their 
husbands.     To  a  woman,  verily,  the  husband  is  the  deity   and  he 
is  the  highest  end  after   which  she  should  strive.     As  the  husband 
to  the  wife,  even  so  are   the   Brahmanas  unto   Kshatriyas.-**     If 
there  be  a  Kshatriya  of  full  hundred   years   of  age   and   a   good 
Brahmana  child  of  only  ten  years,  the  latter  should  be  regarded 
as  a  father  and  the  former  as  a   son,  for  among   the   two,  verily, 
the  Brahmana  is  superior."^     A   woman,   in   the   absence   of  her 
husband,  takes   his  younger  brother   for   her  lord ;  even  so  the 
Earth,  not  having  obtained  the  Brahmana,  made   the    Kshatriya 
her  lord."^     The  Brahmanas  should   be   protected   like   sons  and 
worshipped  like  sires  or  preceptors.     Indeed,  0  best  of  the  Kurus, 
they  should  be  waited  upon  with  reverence  even   as   people   wait 
with   reverence   upon   their  sacrificial     or   Homa  fires."*      The 
Brahmanas  are  endued  with  simplicity  and   righteousness.     They 
are  devoted  to  truth.     They  are  always   engaged   in   the   good  of 
every  creature.     Yet  when  angry  they  are   like   snakes   of  viru- 
lent poison.     They  should,  for  these   reasons,  be    always   waited 
upon  and  served   with   reverence  and   humility."*     One   should, 
O    Yudhishthira,    always     fear    these   two,    viz.,    Energy  and 
Penances.   Both  these  should  be   avoided  or  kept  at  a  distance."* 
The  effects  of  both  are  speedy.     There   is   this   superiority,  how- 
ever, of  Penances,  viz.,  that  Brahmanas  endued  with   Penances, 
O  monarch,  can,  if  angry,  slay  the  object  of  their  wrath  (regard- 
less of  the  measure  of  Energy   with   which   that   object   may  be 
endued)."®     Energy  and  Penances,  each   of  the  largest   measure, 
become   neutralised   if  applied   against    a   Brahmana   that  has 
conquered  wrath.     If  the  two, — that   is,  Energy   and   Penances, 
— be  set  against   each   other,   then    destruction   would   overtake 
both  but  not  destruction  without   a   remnant,  for   while  Energy, 
applied  against  Penances,  is  sure  to  be  destroyed  without  leavings 
a  remnant.  Penances  applied  against  Energy  cannot  be  destroyed 
completely.*^^     As   the   herdsman,   stick   in   hand,  protects  the 

*  /.  e.,  one  should  keep  oneself  aloof  from  both  Energy  and  Penance£> 


i 


Tarva.]  anucasana  parva!  31 

herd,  even  so  should  the  Kshatriya  always  protect  the  Vedas 
and  the  Brahmanas."*'  Indeed,  the  Kshatriya  should  protect  all 
righteous  Brahraanas  even  as  a  sire  protects  his  sons.  He  should 
always  have  his  eye  upon  the  houses  of  the  Brahmanas  for 
seeing  that  the  means  of  subsistence  may  not  be  wanting.'  "*' 


Section  IX. 

"Yudhishthira  said, — '0  grandsire,  0  thou  of  great  splendour, 
what  do  those  men  become  who,  through  stupefaction  of  in- 
tellect, do  not  make  gifts  unto  Brfthmanas  after  having  promised 
to  make  those  gifts  ?'^  O  thou  that  art  the  foremost  of  all 
righteous  persons,  do  tell  me  what  the  duties  are  in  this  respect. 
Indeed,  what  becomes  the  end  of  those  wicked  wights  that  do 
not  give  after  having  promised  to  give  l'^ 

"Bhishma  said, — 'The  person  that,  after  having  promised, 
does  not  give,  be  it  little  or  much,  has  the  mortification  to  see 
his  hopes  (in  every  direction)  become  fii'uitless  like  the  hopes 
of  a  enunch  in  respect  of  progeny.^  Whatever  good  acts  such 
a  person  does  between  the  day  of  his  birth  and  that  of  his  death, 
O  Bharata,*  whatever  libations  he  pours  on  the  sacrificial  fire, 
whatever  gifts  he  makes,  0  chief  of  Bharata's  race,  and  what- 
ever penances  he  performs,  all  become  fruitless.^  They  that  are 
conversant  with  the  scriptures  declare  this  as  their  opinion, 
arriving  at  it,  0  chief  of  the  Bharatas,  with  the  aid  of  a  well- 
ordered  understanding."  Persons  conversant  with  the  scriptures 
are  also  of  opinion  that  such  a  man  may  be  cleansed  by  giving 
away  a  thousand  horses  with  ears  of  a  dark  hue.^  In  this 
connection  is  cited  the  old  narrative  of  the  discourse  between  a 
jackal  and  an  ape."  While  both  were  human  beings,  O  scorcher 
of  foes,  they  were  intimate  friends.  After  death  one  of  them 
became  a  jackal  and  the  other  an  ape.®  Beholding  the  jackal 
one  day  eating  an  animal  carcase  in  the  midst  of  a  crematorium, 
the  ape,  remembering  his  own  and  his  friend's  former  birth  as 
human  beings,  addressed  him,  saying,^" — Verily,  what  terrible  sin 

for  both  these  can  consv.me  if  troubled  or  interfered  with.  By  'Energy' 
M  meant  both  physical  and  mental  force.  It  belongs  to  the  K'iliatriya  as 
Penances  belong  to  the  Brahmana.— T. 


^2'  MAHABEARATA.  [AmigSsanika 

didst  thou  perpetrate  in  thy  former  bii'th  in  consequence  of  which 
thou  art  obliged  in  this  birth  to  feed  in  a  crematorium  upon 
such  repulsive  fare  as  the  putrid  carcase  of  an  animal  ?" — Thus 
addressed,  the  jackal  replied  unto  the  ape,  saying, — Having 
promised  to  give  unto  a  Brahmana  I  did  not  make  him  the 
gift  !^-  It  is  for  that  sin,  O  aj)e,  that  I  have  fallen  into  this 
wretched  order  of  existence  !  It  is  for  that  reason  that,  when 
hungry,  I  am  obliged  to  eat  such  food  l^^ — ' 

"Bhishma  continued, — 'The  jackal  then,  0  best  of  men, 
addressed  the  ape  and  said, — What  sin  didst  thou  commit  for 
which  thou  hast  besome  an  ape  ? — ^* 

"  'The  ape  said, — In  my  former  life  I  used  to  appropriate  the 
fruits  belonging  to  Brahmanas.  Hence  have  I  become  an  ape. 
Hence  it  is  clear  that  one  possessed  of  intelligence  and  learning 
should  never  appropriate  what  belongs  to  Brahmanas.  Verily, 
9,s  one  should  abstain  from  this,  one  should  avoid  also  all  dis- 
putes with  Brahmanas.  Having  promised,  one  should  certainly 
make  the  promised  gift  unto  them  ! — '^^ 

"Bhishma  continued, — 'I  heard  this,  0  king,  from  my 
preceptor  wliile  he  was  engaged  in  dis^oursi;)g  upon  the  subject 
of  Brahmanas.  I  heard  this  from  that  righteous  person  when  he 
recited  the  old  and  sacred  declarations  on  this  topic.^^  I  heard 
this  from  Krishna  also,  0  king,  while  he  was  engaged  in  dis- 
coursing, O  son  of  Pandu,  upon  Brahmanas.*^^  The  property 
of  a  Brahmana  should  never  be  appropriated.  They  should 
always  be  let  alone.  Poor,  or  miserly,  or  young  in  years,  they 
should  never  be  disregarded.-^^  The  Brahmanas  have  always 
taught  me  this.  Having  promised  to  make  them  a  gift,  the 
gift  should  be  made.  A  superior  Brahmana  should  never  be 
disappointed  in  the  matter  of  his  expectations.-^^  A  Brahmana, 
O  king,  in  whom  an  expectations  has  been  raised,  has,  0  king, 
been  said  to  be  like  p^  blazing  fire.f -°  That  man  upon  whom 
a   Brahmana  with   raised   expectations  casts   his   eye,  is   sure, 


*  The  Commentator  thinks  tliat  by  Krishna  the  Island-born  Krishna 
or  Vyasa  is  meant. — T. 

t  The  sense  is  that  such  a  Braliirana,  if  his  expectation  be  not  grati- 
fied, is  eompetent  to  consume  the  person  that  has  falsely  raided  that 
expectation.     X. 


Parva.]  anucasana  parva.  S3 

O  raonarch,  to  be  consuinocl  ovon  as  a  henp  of  straw  is  capable 
of  being  consumed  by  a  blazing  fire.*"^  VVlien  the  Brahmana, 
gratified  (with  honors  and  gifts)  by  the  king,  addresses  the  king 
in  delightful  and  afifectioiiate  words,  he  becomes,  O  Bharata, 
a  source  of  great  benefit  to  the  king,  for  he  continues  to  live  in 
the  kingdom  like  a  physician  combatting  against  diverse  ills  of 
the  body.-f'"'  Such  a  Brahmana  is  sure  to  maintain  in  the 
benefits  of  peace  the  sons  and  grandsons  and  animals  and 
relatives  and  ministers  and  other  officers  and  the  city  and  the 
provinces  of  the  king.*"'  Even  such  is  the  energy,  so  great, 
of  the  Brahmana,  like  unto  that  of  the  thousand-rayed  Surya 
himself,  on  the  Earth."*  Therefore,  O  Yudhishthira,  if  one 
wishes  to  attain  to  a  respectable  or  happy  order  of  being  in 
one's  next  birth,  one  should,  having  passed  the  promise  to  a 
Brahmana,  certainly  keep  it  by  actually  making  the  gift  to 
him."'  By  making  gifts  to  a  Brahmana  one  is  sure  to  attain  to 
the  highest  heaven.  Verily,  the  making  of  gifts  is  the  highesfj 
of  acts  that  one  can  achieve.""  By  the  gifts  one  makes  to 
a  Brahmana,  the  deities  and  the  Pitris  are  supported.  Hence 
one  po.ssessed  of  knowledge  should  ever  make  gifts  unto  the 
Brahmanas.-^  0  chief  of  the  Bharatas,  the  Brahmana  is  re- 
garded as  the  highest  object  unto  whom  gifts  should  be  made. 
At  no  time  should  a  Brahmana  be  received  without  being  proper^ 
ly  worshipped.'  "^ 


'28 


Section  X. 


"Yudhishthira  said, — 'I  wish  to  know,  0  royal  sage,  whether 
any  fault  is  incurred  by  one  who  from  interested  or  disinterested 
friendship  imparts  instructions  unto  a  person  belonging  to  a  low 
order  of  birth  !^     0  grandsire,  I  desire  to   hear   this  expounded 

*  'Akshyayyam'  is  fire  because  it  i.s  fire  that  eat-i  the  food  ofTerecl  to 
the  Pitris  and  makes  it  inexhaustible. — T. 

t  The  sense  is  that  as  a  physician  cures  diverse  ailments  of  the  body, 
after  the  same  manner,  a  giutified  Briihmana  cures  diverse  faults  of  the  king- 
dom in  which  he  continues  to  live  honored  and  gratified  by  the  king. — T. 

I  'CantirishtiV  is  the  'rishti'  or  benefits  caused  by  '9;1nti.'  The  Com* 
mentator  cites  Medini  for  explaining  that  'rishti'  is  'kshema.'— T. 

I  5  ]         _ 


34  MAHABHARATA.  [Anucccsanika 

to   me   in    detail.     The   course   of  duty    is   excer   :ngly  subtile. 

Men  are  often  seen  to  be  stupefied  in  respect  of  '    j,t  course.'^ 

"Bhishma  said, — 'In  this  connection,  O  king,  I  shall  recite 
to  thee,  in  due  order,  what  I  heard  certain  Rishis  say  in  days 
of  yore.^     Instruction  should  not   be    imparted   unto    one   that 

'belongs  to  a  low  or  mean  caste.  It  is  said  that  the  preceptor 
who  imparts  instruction  to  such  a  person  incurs  great  fault.* 
Listen  to   me,  0   cliief  of  Bharata's   race,  as   I   recite   to    thee, 

0  Yudhishthira,  this  instance  that  occurred  in  days  of  old,  O 
monarch,  of  the  evil  consequences  of  the  imparting  of  instruction 
unto  a  low-born  person  fallen  into  distress.'^     The  incident  which 

1  shall  relate  occurred  in  the  asylum  of  certain  regenerate   sages 
that  stood  on  the  auspicious  breast  of  Himavat.     There,  on   the 
'breast  of  that  prince  of  mountains,  was  a  sacred  asylum  adorned 
with  trees  of  diverse  kinds.^     Overgrown  also  with  diverse  spesies 
^of  creepers  and  plants,  it   was    the   resort    of  many  animals  and 
%irds.     Inhabited  by  Siddhas  and  Charanas  also,  it    was  exceed- 
ingly delightful  in  consequence  of  the  woods  that  flowered   there 
at  every   season.''     Many    were   the  Brahmacharins   that  dwelt 
there,  and  many  belonging  to   the    forest   mode   of  life.     Many 
also  were  the  Brahmanas   that   took    up   their   residence  there, 
that  were  highly  blessed  and  that   resembled   the  sun  or  the  fire 
in  energy  and  effulgence.^     Ascetics  of  diverse    kinds,  observant 
•of  various  restraints  and    vows,   as   also   others,  O   chief  of  the 

Bharatas,  that  had  undergone  Dilcshd  and  were  frugal  in  fare 
and  possessed  of  cleansed  souls,  took  up  their  residence  there.^ 
Large  numbers  of  Valikhilyas  and  many  that  were  observant  of 
the  vow  of  Sanyasa  also,  used  to  dwell  there.  The  asylum,  in 
consequence  of  all  this,  resounded  with  the  chaunting  of  the 
Vedas  and  the  sacred  Mantras  uttered  by  its  inhabitants.^*'  Once 
upon  a  time  a  Cudra  endued  with  compassion  for  all  creatures, 
ventured  to  come  into  that  asylum.  Arrived  at  that  retreat,  he 
was  duly  honored  by  all  the  ascetics.^^  Beholding  those  ascetics 
of  diverse  classes  that  were  endued  with  great  energy,  that  re- 
sembled the  deities  (in  purity  and  power),  and  that  were  obserV' 
ing  diverse  kinds  of  dlkshd,  O  Bharata,  the  Cudra  became  highly;' 
pleased  at  heirt.^^  Beholding  everything,  O  chief  of  Bharata's 
•rj-ce^  the  Oadra  felt  incliaed  to  devote  himself  to  the  practice  of 


I 


Farva.J  anucasana  parva.  oo 

penance  =;.  Touching  the  feet  of  the  Kulapali,  0  Bharata,  ho 
addressed  him,  saying  *" — Through  thy  grace,  O  foremost  of 
regenerate  persons,  I  desire  to  learn  (and  practise)  the  duties  of 
religion.  It  behooveth  thee,  0  illustrious  one,  to  discourse  to 
me  on  those  duties  and  introduce  me  (by  performing  the  rites  of 
initiation)  into  a  life  of  Renunciation  !"  I  am  certainly  in- 
ferior in  color,  0  illustrious  one,  for   I    am   by   caste   a   Cudra, 

0  best  of  men  !  I  desire  to  wait  upon  and  serve  you  here.  Be 
gratified  with  me  that  humbly  seek  thy  shelter  ! — ^^ 

"  'The  Kulapati  said, — It  is  impossible  that  a  Cudra  should 
live  here  adopting  the  indications  of  a  life  of  Renunciation. 
If  it  pleases  thee,  thou  mayst  stay  here,  engaged  in  waiting  upon 
and  serving  us  P*^  Without  doubt,  by  such  service  thou  shalfc 
attain  to  many  regions  of  high  felicity  ! — ^^' 

"JBhishma  continued, — 'Thus  addressed  by  the  ascetic,  the 
Cudra  began  to  reflect  in  his  mind,  0  king,  saying,— 'How- 
should  I  now  act  ?  Great  is  my  reverence  for  those  religious 
duties  that  lead  to  merit  !^^     Let  this,  however,  be   settled,  that 

1  shall  do  what  would  be  for  my  benefit.'f  Proceeding  to  a  spot 
that  was  distant  from  that  asylum,  he  made  a  hut  of  the  twigs 
and  leaves  of  trees.^^  Erecting  also  a  sacrificial  platform,  and 
making  a  little  space  for  his  sleep,  and  some  platforms  for  the-^ 
use  of  the  deities,  he  began,  0  chief  of  the  Bharatas,  to  lead 
a  life  regulated  by  rigid  observances  and  vows  and  to  practise 
penances,  abstaining  entirely  from  speech  the  while."*'  He- 
began  to  perform  ablutions  thrice  a  day,  observe  other  vows 
(in  respect  of  food  and  sleep),  make  sacrifices  to  the  deities, 
pour  libations  on  the  sacrificial  fire,  and  adore  and  worship  the 
deities  in  this  way.-^  Restraining  all  carnal  desires,  living 
abstemiously  upon  fruits  and  roots,  controlling  all  his  senses,  he 
daily  welcomed  and  entertained  all  that   came  to   his  retreat  as 


*  'Tapasye'  is  'Tapah  karishye'.  There  being  no  indirect  narration  in 
Sanskrit,  such  forms  cannot  be  helped.  A  Kulapati  is  an  ascetic  thai 
owns  ten  thousand  ascetics  for  his  disciples.  Kanwa,  the  foster-father  of 
Cakuntala,  was  a  Kulapati. — T. 

+  /.  e.,  renouncing  service  which  is  the  duty  ordained  for  persons  of 
his  order,  he  desired  to  betake  himself  to  universal  Renunciation  or 
Sanyasa,  without,  however,  the  linoam  or  marks  of  that  vow. — T.. 


36  ,   MAHABHARATA.  [Anuccisanika 

guests,    offering   them    herbs   and   fruits   that   grew   plentifully 
around.     In  this  way  he  passed  a  very   long   time    in    that   her- 
mitage of  his.*--'-^     One  day  an   ascetic   came   to   that   Cudra's 
retreat  for  the  purpose  of  making  his   acquaintance.     The  Cudra 
welcomed  and  worshipped  the  Rishi  with  due  rites,  and   gratified 
him  highly."*     Endued   with   great   energy,  and   possessed    of  a 
righteous  soul,  that  Rishi  of  rigid  vows  conversed  with    his   host 
on   many   agreeable   subjects  and    informed    him   of    the   place 
■whence  he  had  come.-'^     In  this  way,  O    chief  of  the   Bharatas, 
that   Rishi,    0   best   of    men,    came   into   the   asylum   of    the 
Cudra  times  out  of  number  for  the  object    of  seeing   him.-"     On 
one  of  these  occasions,  the  Cudra,  0  king,  addressing  the    Rishi, 
said, — I  desire  to   perform    the   rites   that   are    ordained  for  the 
Pitris.     Do  thou   show    me   kindness   in   this   matter  \-'^ — Very 
well, — the  Brahmana  said  in  reply  unto  him,  O  monarch.-®     The 
Cudra   then,  purifying   himself    by   a   bath,  brought    water  for 
the  Rishi  to  wash  his  feet,  and  he  also  brought  some  Ku^a  grass, 
and    wild    herbs   and   fruits,  and   a   sacred   seat,  and   the   seat 
called  Vrishi."'^     The  Vrishi,  however,  was  placed  by  the  Cudra 
towards  the  south,  with  its  head  turned  to  the   west.     Beholding 
this  and  knowing  that  it    was   against   the   ordinance,  the  Rishi 
addressed  the  Cudra,  saying,^" — Place  the  Vri.?hi  with   its   head 
turned  towards  the  East,  and   having   purified   thyself,  do  thou 
sit  with   thy   face   turned   towards   the  north. — The  Cudra   did 
everything  as   the    Rishi   directed.^^     Possessed   of  great  intelli- 
gence, and  observant    of  righteousness,  the  Cudra  received  every 
direction,  about  the  Craddha,  as   laid   down   in   the   ordinance,  , 
from  that  Rishi  endued  with  penances,  reflecting  the   manner  of 
spreading   the    Kucja   grass,  and  placing  the   Arghyas,    and   as 
regards  the  rites  to  be   observed    in    the   matter  of  the   libations 
to  be  poured  and  the  food  to  be  offered.     After  the  rites  in  honor 
of  the  Pitris  had  been  accomplished,  the  Rishi,  was  dismissed  by 
the   Cudra,    whereupon   he   returned   to    his   own   abode.f^^'^' 
w ^ 

*  'Sankalpa-niyamopetali'  means  'Sankalpasya  nigrahah,'  or  'chitta- 
vritti  nirodhah'  ;  'tena  upetali.' — T. 

t  No  Brahmana,  the  scriptures  declare,  should  ever  assist  a  Cudra  in 
the  performance  of  his  religious  or  Pitri  rites.  Those  Brahmanaa  that 
violate  thisi  injunction  fall  away  frym   their  superior  position.    They  are 


Farvd.]  ANUCASANA  PARVA.  37 

After  a  long  time,  the  whole  of  which  he   passed   in  the  practice 
of  such  penances  and    vows,  the   Cudra    ascetic    met    with    his 
death  in  those  woods.     In  conse:]uence  of  the  merit  he    acquired 
by  those  practices,'*'  the  Cudra,  in  his  next  life,  took  birth  in   the 
fimily    of  a   greit    king,  and   in  time  became  possessed  of  great 
splendour.     The  regenerate  Rishi  also,  when  the  time  came,  paid 
his  debt  to  Nature.^^     In  his  next  life,  0  chief  of  Bharata's  race, 
he  took  birth  in  the  family  of  a  priest.     It    was  in  this  way  that 
those  two,  viz.,  that  Cudra  who  had  passed  a  life  of  penances  and 
that  regenerate  RLshi  who  h;id  in  kindness  given  the  former  some 
instructions   in  the  matter  of  the    rites  performed  in  honor  of  the 
Pitris,  became  reborn,  the  one  as  the  scion  of  a  royal  race  and  the 
other  as  the   member  of  a  priestly  family.^^     Both  of  them  began 
to  grow  and  both  acquired  great  knowledge  in  the  usual  branches 
of  study.     The  Brilhraana  became  well    versed   in   the   Vedas  as 
also  in  the  Atharvans.*^^     In  the   matter,  again,  of  all  sacrifices 
ordained    in   the    Sutras,  of  that   Vedanga  which  deals  with  re- 
ligious rites  and  observances,  astrology  and  astronomy,  the  reborn 
Rishi  attained  great  excellence.     In  the  Sankhya   philosophy  too 
he  begin  to  take  great  delight.^**     Meanwhile,  the   reborn  Cudra 
who  had  become  a  prince,  when  his    father   tfhe    king   died,  per- 
formed  his   last   rites ;    and   after   he   had   purified   himself  by 
accomplishing  all  the  obsequial   ceremonies,  he  was  installed   by 
the  subjects  of  his  father  as  their   king  on  his   paternal    throne.'' 
But  soon    after   his   own    installation  as   king,  he  installed   the 
reborn  Rishi  as  his  priest.     Indeed,  having  made  the    Brahmana 
his  priest,  the  king  began  to  pass  his  days  in   great   happiness.*'' 
He  ruled  his  kingdom  righteously  and  protected  and  cherished  all 
his  subjects.     Everyday,  however,  the  king,  beholding  his  priest 
on  the  occasion  of  receiving   benedictions   from    him    as   also  of 

condemned  as  'Cudra-yajin.-5.'  Here,  the  Rishi,  by  only  giving  directions 
to  the  Cudra  as  to  how  the  Pitri  rites  were  to  be  performed,  became  a 
'Cudra-yiljin.'  There  are  many  families  to  this  day  whose  status  has  been 
lowei'ed  in  consequence  of  such  or  similar  acts  of  indiscretion  on  the  part 
of  their  ancestors. — T. 

*  'Atharva  Vede  Vede  cha'  implies  that  the  Atharvans  were  not  gene- 
rally included  under  the  term  'Veda'  by  which  the  first  tlire©  Vedas  only 
were  meant.— T. 


38  ■  MAnABHARATA.  [Annmsctnifcci:- 

the  performance  of  religious  and  other  sacred  rites,  smiled  or 
laughed  loudly.  In  this  way,  O  monarch,  the  reborn  Cudra 
who  had  become  a  king,  laughed  at  sight  of  his  priest  on 
numberless  occasion s.*'^^"*'  The  priest,  marking  that  the  king 
always  smiled  or  laughed  Avhenever  he  happened  to  cast  his 
eyes  on  him,  became  angry .^^  On  one  occasion  he  met  the  king 
in  a  place  where  there  was  nobody  else.  He  pleased  the  king 
by  agreeable  discourse.**  Taking  advantage  of  that  moment, 
O  chief  of  Bharata's  race,  the  priest  addressed  the  king,  saying, — 

0  thou  of  great   splendour,  I  pray  thee   to   grant   me   a   single 
boon  ! — *^ 

"  'The  king   said, — Of  boons,  0   best   of  regenerate  persons, 

1  am  ready  to  grant  thee  a  hundred,  what  dost  thou  say  then  of 
one  only  ?  From  the  affection  I  bear  thee  and  the  reverence  in 
which  I  hold  thee,  there  is  nothing  that  I  cannot  give  thee  ! — ** 

"  'The  priest  said, — I  desire  to  have  only  one  boon,  if,  0  king, 
thou  hast  been  pleased  with  me  !  Swear  that  thou  wouldst  tell 
me  the  truth,  instead  of  any  untruth  ! — '*^ 

"Bhishma  continued, — 'Thus  addressed  by  the  priest,  0  Yu- 
dhishthira,  the  king  said  unto  him — So  be  it  !  If  what  thou 
wouldst  ask  me  be  known  to  me,  I  shall  certainly  tell  thee  truly. 
If,  on  the  other  hand,  the  matter  be  unknown  to  me,  I  shall  not 
say  anything  ! — *^ 

*■'  'The  priest  said, — Every  day,  on  occasions  of  obtaining  my 
benedictions,  when,  again,  I  am  engaged  in  the  performance  of 
religious  rites  on  thy  behalf,  on  occasions  also  of  the  Homa  and 
other  rites  of  propitiation,  why  is  it  that  thou  laughest  upon 
beholding  me  ?*^  Seeing  thee  laugh  at  me  on  all  occasions,  my 
mind  shrinks  with  shame.  I  have  caused  thee  to  swear,  0  king, 
that  thou  wouldst  answer  me  truly.  It  does  not  behoove  thee  to 
say  what  is  untrue  !^°  There  must  be  some  grave  reason  for  thy 
behaviour.  Thy  laughter  cannot  be  causeless.  Great  is  my 
curiosity  to  know  the  reason.    Do  thou  speak  truly  unto  me  ! — ' 


51 


*  'Punyalm-vacliana'  is  a  peculiav  rite.  The  priest  or  some  other 
Brahmana  is  invited.  Gifts  are  then  made  to  him,  and  he  utters  bene- 
dictions in  return  upon  the  giver.  Yiidhishthii-a  used  to  invite  every  day 
a  large  number  of  Brahmanas  and  make  them  very  valuable  present.s  for 
obtainini:  their  benedictions. — T. 


^^arViA,.  ANUCASANA  PARVA.  80 

"  'The  king    said, — When    thou    hast   addressed    me    in    tliw 
strain,  0  regenerate  one,  I  am  bound  to   enlighten    thee   even  if 
the  matter  be  one  that  should  not  be  divulged  in    thy    hearing  ! 
I  must  tell  thee    the   truth.     Do    thou    listen    to   me  with  close 
attention,  O  regenerate  one  l^"     Listen,  0  foremost  of  twice-boru 
persons,  to  me  as  I  disjlose  to  thee  what  happened  (to   us)  in  our 
former   births.     I    remember   that    birth.     Do  thou  listen  to  me 
with  concentrated  mind."^     In  my   former   life   I    was   a    Cudra 
€mployed  in  the  practice  of  severe   penances.     Thou,  0    best   of 
regenerate  persons,  wert  a    Rishi  of  austere   penances.^*     0    sin- 
less one,  gratified  with  me,  and  impelled  by  the    desire   of  doing 
me   good,  thou,  0  Brahmana,   wert    pleased   to   give  me  «ertaiu 
instructions  in  respect  of  the  rites  I  performed  (on  one    occasion) 
in   honor   of    my    Pitris.^^      The   instructions   thou   gavest    me 
were   in   respect   of  the   manner   of    spreading   the   Vrishi  and 
the  KuQa  blades  and  of  ou'ering    libations   and   meat   and   other 
food,  O   foremost    of  asjetics  !     In    consequence    of    this    trans- 
gression of  thine  thou  hast    taken   birth   as   a   priest.^^     I  have 
taken  birth  as  a    king    0    foremost   of  Brahmanas.     Behold  the 
vicissitudes   that    Time   brings   about  !     Thou    hast   reaped  this 
fruit  in  consequence  of  thy  having  instructed  me  (in    my    former 
birth)."^     It    is    for   this   reason,  O   Brahmana,  that  I  smile   at 
sight   of    thee,    0  foremost    of  regenerate   persons  !     I   do   not 
certainly  laugh  at  thee  from  desire    of  disregarding   thee.     Thou 
art  my  preceptor.*"^     At  this   change   of  condition    I   am  really 
very  sorry.     My  heart  burns   at   the   thought.     I  remember  our 
former   births,    hence    do   I    laugh   at    sight   of   thee  !^^      Thy 
austere  penances   were   all   destroyed   by   the   instructions  thou 
gavest  me.     Relinquishing  thy  present  office   of  priest,  do   thou 
endeavour  to  regain  a  superior  birth.**"     Do   thou    exert   so  that 
thou  mayst  not  obtain  in  thy  next  lite   a   birth  meaner  than  thy 
present  one  !     Take  as  much  wealth  as  thou    wishest,  0   learned 
Brahmana,  and  cleanse  thy  soul,  0  best  of  men  ! — '*^ 

"Bhishma  continued, — 'Dismissed  by  the  king  (from  the  office 
of  priest),  the   Brahmana   made   juany  gifts,  unto  persons  of  hia 

*  Or,  rather,  superior.     'Guru'  is  uied  to  denote  any  senior  as  well   as 
preceptor.— T, 


40  MAHABHARATA.  [Anuqctsaiiika 

own    order,   of    wexlth    and    land  and    villages."-     He    observed 
many  rigid  and  severe  vows   as   laid    down    by   the   foremost    of 
Brahmanas.     He    sojourned    to   many    sa?red  waters   and    made 
many  gifts  unto  Brahmanas    in   those   places."^     Making  gifts  of 
kine    unto    persons   of    the    regenerate    order,    his   soul    became 
cleansed    and    he    succeeded    in    acquiring    a    knowledge    of   it. 
Repairing  to  that  very  asylum  whither  he  had  lived  in  his  former 
birth,  he  practised  very  severe  penancGs.'^*     As   the   consequence 
of  all  this,  0   foremost    of  kings,  that   Brahmana   succeeded   in 
attaining  to  the  highest  success.     He  became  an  object  of  vener- 
ation with  all    the  ascetics   that   dwelt    in    that   asylum.*'^     In 
this  way,  0    best    of  monarchs,  that    regenerate   Rishi    fell  into 
great   distress.     Unto    Cudras,  therefore,  the   Brahmana   should 
never  give  instructions.*^®     Hence,  0  king,  the  Brahmana  should 
avoid  imparting  instructions    (to    such    as    are    low-born),  for    it 
was  by  imparting  instruction  to  a  low-born  person    a    Brahmana 
came   to   grief®^     0   best   of  kings,  the  Brahmana  should  never 
desire    to   obtain    instruction   from,  or   impart    instruction  to,  a 
person    that    belongs   to   the   lowest    order.*^**      Brahmanas   and 
Kshatriyas  and   Vai(;yas,    these   three   orders,   are   regarded    as 
twice  born.     By  imparting  instruction  unto    these,   a   Brahmana 
does   not   incur   any    fault."^     They,    therefore,    that   are  good, 
should  never  discourse  on  any  subject,   for  imparting  any  instruc- 
tion, before  persons  of  the  iiiferior  order.     The  course  of  morality 
is  exceedingly  subtile  and  incapable   of  being   comprehended   by 
persons  of  uncleansed  souls.^**     It   is  for   this  reason  that  ascetics 
adopt  the   vow   of  silence,  and,   respected   by   all,  pass   through 
Diksha  without  indulging  in  speech.*     For  fear  of  saying  what  is 
incorrect  or  what  may  offend,  ascetics  often  forego  speech  itself^'- 
Even  men  that  are  righteous  and  possessed   of  every  accomplish- 
ment, and  endued  with  truth  and  simplicity   of  behaviour,   have 
been  known  to  incur  great  fault  in  consequence  of  words  spoken 
improperly .^^     Instruction  should  never  be  imparted  on  anything 
unto  any  person.     If  in  consequence  of  the  instructions  imparted, 
the  instructed  commit  any  sin,  that  sin   attaches   to   the    Brah- 


*  The  'Diksha'  in  that  rite  which  one  passes   through   by   way   of  pre- 
paration for  tho^e  sacritices  and  vows  that  one  seeks  to  perform.— T. 


Parva.]  anucasana  parva."  4.T 

mana  who  impirted  the  instruction.'^  The  man  of  wisdom, 
therefore,  that  desires  to  cam  merit,  should  always  act  with 
wisdom.  That  iiistniction  wliich  is  imparted  in  barter  for 
money  always  pulhites  the  instructor.*^*  Solicited  by  others, 
one  should  say  only  what  is  correct  after  settling  it  with  the 
aid  of  reflection.  One  should  impart  instruction  in  such  a  way 
that  one  may,  by  imparting  it,  earn  merit.^^  I  have  thus  told 
thee  everything  respecting  the  subject  of  instructions.  Very 
often  persons  become  plunged  into  great  afflictions  in  conse- 
quence of  imparting  instructioT).  Hence  it  is  meet  that  one 
should  abstain  from  giving  instruction  unto  others.'  "'"' 


Section  XI. 

"Yudhishthira  said, — 'Tell  me,  O  grandsire,  in  what  kind  of 
man  or  woman,  O  chief  of  the  Bharatas,  does  the  goddess  of 
Prosperity  always  reside  ?'^ 

"Bhishma  said, — 'I  shall,  in  this  connection,  narrate  to  thee 
what  occurred  and  what  I  have  heard.  Once  on  a  time,  the 
princess  Rukmini  asked  this  question  in  the  presence  of  Devaki'a 
son.-  Beholding  the  goddess  of  Prosperity,  blazing  with  beauty 
and  endued  with  the  complexion  of  the  lotus,  the  mother  of 
Pradyumna  that  bore  the  device  of  the  Makara  on  his  banner, 
filled  with  curiosity,  said  these  words  :^ — Who  are  those  beinga 
by  whose  side  thou  stayest  and  whom  thou  servest  ?  Who,  again, 
are  those  whom  thou  dost  not  serve  ?  O  thou  that  art  dear  unto 
him  that  is  the  lord  of  all  creatures,  tell  me  this  truly,  0  thou 
that  art  equal  to  a  great  Rishi  in  penances  and  puissance  !* — 
Thus  addressed  by  the  princess,  the  goddess  of  Prosperity,  with  a 
face  as  beautiful  as  the  moon,  and  moved  by  grace,  in  the  pre- 
sence of  him  who  has  Garuda  on  his  banner,  said  these  words  in 
reply  that  were  sweet  and  charming.^ 

"  'Cree  said, — 0  blessed  lady.  I  always  reside  with  him  that 
Is  eloquent,  active,  attentive  to  business,  free  from  wrath,  given 
to  the  worship  of  the  deities,  endued  with  gratitude,  has  hia 
pissions  under  complete   control,  and   is    high-minded  in    every- 


*  'Satyanrite'  is  equiTalent  to  trade  or  barter. — T. 
[     6     ] 


42  MAHABHARATA.  [Anugctsanilcci 

thing.'  I  never  reside  with  one  that  is  inattentive  to  business, 
that  is  an  unbeliever,  that  causes  an  intermixture  of  races  in 
consequence  of  his  lustfulness,  that  is  ungrateful,  that  is  of 
impure  practices,  that  uses  harsh  and  cruel  words,  that  is 
a  thief,  and  that  cherishes  malice  towards  his  preceptors  and 
other  seniors/  Those  persons  that  are  endued  with  little  energy, 
strength,  life,  and  honor,  that  are  distressed  at  every  trifle, 
and  that  always  indulge  in  wrath,  I  never  reside  in.  Nor 
do  I  ever  reside  with  these  that  think  in  one  strain  and  act  in 
a  different  one.*^  I  never  reside  also  with  him  who  never 
desires  any  acquisition  for  himself,  or  him  who  is  so  blinded  as 
to  rest  content  with  the  lot  in  which  he  finds  himself  without 
any  exertion,  or  with  those  that  are  contented  with  small 
acquisitions.^  I  reside  with  those  that  are  observant  of  the 
duties  of  their  own  order,  or  those  that  are  conversant  with 
the  duties  of  righteousness,  or  those  that  are  devoted  to  the 
service  of  the  aged,  or  those  that  have  their  pas?ions  under 
control,  or  those  that  are  endued  with  cleansed  souls,  or  those 
that  observe  the  virtue  of  forgiveness,  or  those  that  are  able  and 
prompt  in  action,  or  with  such  women  as  are  forgiving  and 
self-restrained.-^®  I  reside  with  those  women  also  that  are 
devoted  to  truth  and  sincerity  and  that  worship  the  deities. 
I  do  not  reside  with  those  women  also  that  do  not  attend  to 
household  furniture  and  provisions  scattered  all  around  the 
house,  and  that  always  utter  words  contrary  to  the  wishes 
of  their  husbands. -"^^  I  always  avoid  those  women  that  are 
fond  of  the  houses  of  other  people  and  that  have  no  modesty. 
On  the  other  hand,  I  reside  with  those  women  that  are  devoted 
to  their  husbands,  that  are  bledsed  in  behaviour,  and  that  are 
always  decked  in  ornaments  and  attired  in  good  robes.^^  I 
always  reside  with  those  women  that  are  truthful  in  speech, 
ithat  are  of  handsome  and  agreeable  features,  that  are  blessed 
and  that  are  endued  with  all  accomplishments.  I  always  avoid 
such  women   as  are   sinful   and   unclean    or   impure,  as   always 

*  'Sanguptamanoratheshu'  is  explained  by  the  Commentator  as  persona 
•who  conceal  their  real  sentiments  by  acting  differently  from  what  they 
think.     The  reference  is  to  hypocrites. — T. 


Farua.]  anucasana  pakva."  43 

lick  the  corners  of  their  mouths,  as  have  no  patience  or  fortitude, . 
and  .IS  are  fond  of  dispute   and   quarreling  ;^^  as   are   given    to 
much  sleep,  and  as  always  lie  down.     I  always  reside  in  convey- 
ances and  the  animals  that  drag  them,  in  maidens,   in  ornaments 
and  good  vestments,  in  sacrifices,  in  clouds  charged    with  rain,^* 
in   full-blown    lotuses,  and    in    those   stars   that   bespangle   the 
autumnal    firmament.     I    reside  in    elephants,  in    the   cowpen, 
in  good  seats,  and  in    lakes   adorned    with    full-blown  lotuses.^^ 
I  live  also   in  such   rivers   as  babble   sweetly   in    their   course, 
melodious  with  the  music  of  cranes,  having  banks  adorned  with 
rows  of  diverse  trees,  and  resorted  to  by  Brahmanas  and  ascetics 
and  others   crowned   with   success.^"     I   always  reside  in  those 
rivers  also  that  have  deep  and  large   volumes   of  rolling   waters 
rendered  turbid  by  lions  and  elephants  plunging  into   them    for 
bathing  or  slaking  their  thirst.     I  reside  also  in    infuriate   ele- 
phants, in  bovine  bulls,  in  kings,  on    the    throne,  and   in  good 
men.^''     I  always   reside  in    that   house   in   which   the   inmate 
pours  libations  on  the  sacrificial  fire  and   worships    kine,  Brah- 
manas, and  the  deities.     I  reside    in  that    house   where   at  the 
proper  time  offerings  are   made,  unto   the   deities,   of  flowers  in 
course  of  worship.*^**     I    always   reside    in   such    Brahmanas  as 
are   devoted   to   the  study  of  the  Vedas,  in  Kshatriyas  devoted 
to  the     observance   of    righteousness,    in   Vai9yas   devoted    to 
cultivation,  and  in  Cudras  devoted  to  the  (menial)  service  of  the 
three  upper  classes.^"     I  reside,  with  a  heart  firm  and  unchange- 
able, in  Narayana,  in  my  embodied  self.    In  Him  is  righteousness 
in  its  perfection  and   full   measure,  devotion    to  the  Brahmanas, 
and  the  quality  of  agreeableness.-^     Can  I  not  say,  0  lady,  that 
I   do   not   reside   in   my  embodied  form,  (in  any  of  these  places 
that    I  have  mentioned,  except   Narayana)  ?     That   person   in 
whom  I   reside  in  spirit  increases  in  righteousness  and  fame  and 
wealth  and  objects  of  desire. — '  "" 


*  'Vali' (sing,  of  'Valayali')  means  anything    offered   or  dedicated    to 
the  deities.     The  sense  of  the  second  line  is  that  the  goddess  of  Prosperity 
resides  in  that  house  in  which  flowers  are  offered  to  the   deities   instead  of 
»nimal  life. — T. 


[Anufasanika 


Section  XII. 

"Yudhishthira  said, — 'It  behoveth  thee,  O  king,  to  tell  me 
trul^  which  of  the  two,  viz.,  man  or  woman,  derives  the  greater 
pleasure  from  an  act  of  union  with  each  other.  Kindly  resolve 
my  doubt  in  this  respect  !'^ 

"Bhishma  said, — 'In  this  connection  is  cited  this  old  narrative 
of  the  dicourse  between  Bhangaswana  and  Cakra  a.s  a  precedent 
illustrating  the  question."     In  days  of  yore   there   lived   a   king 
of  the  name   of  Bhangaswana.     He   was   exceedingly   righteous 
and  was  known   as   a   royal   sage.     He   was,  however,  childless, 
O  chief  of  men,  and  therefore   made   a   sacrifice  from  desire   of 
obtaining   issue.^      The   sacrifice  which   that   mighty   monarch 
performed   was   the  Agnishtuta,  which   in   consequence   of  the 
deity  of  fire   being  alone   adored   in   it,  is   always   disliked   by 
Indra.     Yet  it  is  the   sacrifice  that  is  desired   by  men    when  for 
the  purpose  of  obtaining  issue  they   seek   to   cleanse   themselves 
of  their  sins.**     The  highly  blessed   chief  of  the   celestials,  viz., 
Indra,  learning   that  the   monarch  was  desirous   of  performing 
the  Agnishtuta,  began  from  that  moment  to  look  for   the  laches 
of  that  royal  sage  of  well-restrained  soul  (for  if  he  could  succeed 
in  finding  some  laches,  he  could  then    punish   his   disregarder).^ 
Notwithstanding  all  his  vigilance,  however,  O  king,  Indra  failed 
to  detect  any   laches  on  the   part   of  the   high-souled   monarch. 
Sometime  after,  one  day,  the  king  went   on   a   hunting  expedi- 
tion.^    Saying  unto   himself, — This,  indeed,  is   an    opportunity, 
— Indra  stupefied  the  monarch.     The  king   proceeded   alone   on 
his   horse,   confounded   because   of  the   chief    of   the   celestials 
having  stupefied  his  senses.'^     Afflicted    by    hunger   and   thirst, 
the  king's  confusion  was  so  great   that   he   could    not   ascertain 
the   points  of  the   compass.     Indeed,    afflicted    with   thirst,  he 
began   to   wander     hither  and    thither.^      He   then   beheld    a 
lake  that  was  exceedingly  beautiful  and  was  full   of  transparent 
water.     Alighting  from  his  steed,  and  plunging   into   the   lake, 

*  The  belief  is  that  a  man  remains  childless  in   consequence  of  his  sins. 
If  these  sins  can  be  washed  away,  he  may  be  sure  to  obtain  children. — T. 


I 


I'arva.]  AN  UC  AS  AN  A  PAVA.  45 

be  caused  his  animal   to   drink.'     Tying    his   horse  then,  wliose 
thirst  had  been   slaked,  to  a   tree,  tlie   king   plunged    into   the 
lake  again  for  performing  his   ablutions.     To    his   amazement  he 
found  that    he    was    changed,  by    virtue   of  the    waters,  into   a 
woman.^**     Beholding   himself    thus    transformed    in    respect   of 
sex   itself,  the   king   became   overpowered    with   shame.     With 
his  senses  and   mind   completely    agitated,  he   began    to   reflect 
with  his  whole  heart  in    this   strain  :" — Alas,  how   shall    I    rido 
my  steed  ?     How  return  to  my  capital  ?     In  consequence  of  the 
Agnishtuta  sacrifice  I  have  got  a  hundred   sons   all  endued  with 
great  might,  and    all    children    of  my    own    loins !     Alas,    thus 
transformed,  what  shall  I  say   unto  them  ?     What   shall   I   say 
unto  my  spouses,  my  relatives  and  well-wishers,  and  my  subjects 
of  the  city  and  the  provinces  ?^^'^^     Rishis  conversant    with  the 
truths  of  duty  and  religion  and  other  matters  say   that  mildness 
and  softness  and  liability  to  extreme  agitation  are  the  attributes 
of  women,^*    and  that    activity,  hardness,  and   energy   are   the 
attributes  of  men.     Alas,  my    manliness  has  disappeared  !     For 
what  reason  has  femininity  come  over  me  ?     In   consequence   of 
this  transformation  of  sex,  how  shall  I  succeed  in    mounting  my 
horse   again  ?^^ — Having   indulged   in  these  sad   thoughts,    the 
monarch,   with   great   exertion,    mounted   his   steed   and  came 
back  to  his   capital,  transformed   though   he   had   been    into   a 
woman.^^     His  sons  and  spouses   and   servants,  and  his   subjects 
of  the   city   and   the   provinces,   beholding   that   extraordinary 
transformation,  became  exceedingly  amazed.^^     Then  that   royal 
sage,  that  foremost  of  eloquent  men,   addressing   them   all,  said, 
— I  had  gone  out  on  a   hunting   expedition,  accompanied   by  a 
large  force.     Losing  all  knowledge  of  the  points  of  the  compass, 
I  entered  a  thick  and    terrible    forest,  impelled   by    the   fates.^* 
In  that  terrible  forest,  I   became   afflicted    with   thirst  and    lost 
my  senses.     I    then    beheld   a   beautiful   lake   abounding   with 
fowl   of    every   description.^^     Plunging    into   that  stream   for 
performing  my  ablutions,  I  was  transformed    into  a,   woman  ' — 
Summoning  then  his  spouses  and  counsellers,-®  and   all  his   sons 
by  their  names,  that  best  of  monarchs  transformed  into  a  woman 
said  unto  them    these    words  : — Do  ye   enjoy   this  kingdom   in 
happiness  !     As  regards   myself,  I   shall   repair   to  the   woods. 


46  MAHABHARATA.  [A  nucdsaiiiJcoi' 

ye  sons  !^^ — Having  said  so  unto  his  children,  the  monarch- 
proceeded  to  the  forest.  Arrived  there,  she  came  upon  an 
asylum  inhabited  by  an  ascetic.^"  By  that  ascetic  the  trans- 
formed monarch  gave  birth  to  a  century  of  sons.  Taking  all 
those  children  of  hers,  she  repaired  to  where  her  former  children 
were,  and  addressing  the  latter,  said,"^ — Ye  are  the  children  of 
my  loins  while  I  was  a  man.  These  are  my  children  brought 
forth  by  me  in  this  state  of  transformation.  Ye  sons,  do  ye 
all  enjoy  my  kingdom  together,  like  brothers  born  of  the  same 
parents  !^* — At  this  command  of  their  parent,  all  the  brothers, 
uniting  together,  began  to  enjoy  the  kingdom  as  their  joint 
property.  Beholding  those  children  of  the  king  all  jointly 
enjoying  the  kingdom  as  brothers  born  of  the  same  parents,^'' 
the  chief  of  the  celestials,  filled  with  wrath,  began  to  reflect, — • 
By  transforming  this  royal  sage  into  a  woman,  I  have,  it  seems,, 
done  him  good  instead  of  an  injury!"^ — Saying  this,  the  chief 
of  the  celestials,  viz.,  Indra  of  a  hundred  sacrifices,  assuming 
the  form  of  a  Brahmana,  repaired  to  the  capital  of  the  king 
and  meeting  all  the  children  succeeded  in  disuniting  the 
princes.-^  He  said  unto  them, — Brothers  never  remain  at  peace 
even  when  they  happen  to  be  the  children  of  the  same  father. 
The  sons  of  the  sage  Ka9yapa,  viz.,  the  deities  and  the  Asuras, 
quarelled  with  each  other  on  account  of  the  sovereignty  of  the 
three  worlds."^  As  regards  ye  princes,  ye  are  the  children  of 
the  royal  sage  Bhangaswana.  These  others  are  the  children  of 
an  ascetic.  The  deities  and  the  Asuras  are  children  of  even 
one  common  sire.  (And  yet  the  latter  quarrelled  with  each 
other.  How  much  more,  therefore,  should  you  quarrel  with 
each  other)  ?-^  This  kingdom  that  is  your  paternal  property 
is  being  enjoyed  by  these  children  of  an  ascetic. — with  these 
words,  Indra  succeeded  in  causing  a  breach  between  them,  so 
that  they  very  soon  engaged  in  battle  and  slew  each  other.^" 
Hearing  this,  king  Bhangaswana,  who  was  living  as  an  ascetic 
woman,  burnt  with  grief  and  poured  forth  her  lamentations. 
The  lord  of  the  celestials,  viz.,  Indra,  assuming  the  guise  of 
a  Brahmana,  came  to  that  spot  where  the  ascetic  lady  was 
living,  and  meeting  her,  said,^^ — O  thou  that  art  possessed  of 
a  beautiful  face,  with  what  grief  dost  thou   burn   so   that    thoa 


^a'inja.]  ANUCASANA  PARVA,"  47 

art  pouring  forth  thy  htmcntations  ? — Beholding  the  Brahmana, 
the  lady  told  him  in  a  piteous  voice,^" — Two  hundred  sons  of 
mine,  0  regenerate  one,  have  been  slain  by  Time.  I  was  for- 
merly a  king,  0  learned  Brahmana  and  in  that  state  had  a 
hundred  sons.-^^  These  were  begotten  by  me  after  my  own 
form,  O  best  of  regenerate  persons  !  On  one  occasion  I  went 
on  a  hunting  expedition.  Stupified,  I  wandered  amidst  a  thick 
forest.^*  Beholding  at  last  a  lake,  I  plunged  into  it.  Rising, 
0  foremost  of  Brahmanas,  I  found  that  I  had  become  a  woman. 
Returning  to  my  capital  I  installed  my  sons  in  the  sovereignty 
of  my  dominions  and  then  departed  for  the  forest.^*^  Trans- 
formed into  a  woman,  I  bore  a  hundred  sons  to  my  husband 
who  is  a  high-souled  ascetic.  All  of  them  were  born  in  the 
ascetic's  retreat.  I  took  them  to  the  capital .^^  My  children, 
through    the   influence   of    Time,    quarreled   with    each    other, 

0  twice-born  one  !  Thus  afflicted  by  Destiny,  I  am  indulging 
in  grief  '^^ — Indra  addressed  him  in  these  harsh  words, — In 
former  days,  0  lady,  thou  gavest  me  great  pain,  for  thou  didst 
perform  a  sacrifice  that    is  disliked   by  Indra,^**     Indeed,  though 

1  was  present,  thou  didst  not  invoke  me  with  honors.  I  am  that 
Indra,  0  thou  of  wicked  understanding  !  It  is  I  with  whom 
thou  hast  purposely  sought  hastilities  !^^ — Beholding  Indra, 
the  royal  sage  fell  at  his  feet,  touching  them  Avith  his  head, 
and  said, — Be  gratified  with  me,  0  foremost  of  deities  !  The 
sacrifice  of  which  thou  speakest  was  performed  from  desire  of 
offspring  (and  not  from  any  wish  to  hurt  thee).*°  It  behoov- 
eth  thee,  therefore,  to  grant  me  thy  pardon  ! — Indra,  seeing 
the  transformed  monarch  prostrate  himself  thus  unto  him,  be- 
came gratified  with  him  aiid  desired  to  give  him  a  boon.*^ — 
Which  of  your  sons,  0  king,  dost  thou  wish,  should  revive, 
those  that  were  brought  forth  by  thee  transformed  into  a 
woman,  or  those  that  were  begotten  by  thee  in  thy  condition 
as  a  person  of  the  male  sex  ?*" — The  ascetic  lady,  joining  her 
hands,  answered  Indra,  saying, — 0  Vasava,  let  those  sons  of 
mine  come  to  life  that  were  borne  by  me  as  a  woman  !*' — 
Filled  with  wonder  at  this  reply,  Indra  once  more  asked  the 
lady,— Why  dost  thou  entertain  less  affection  for  those  children 
of  thine  that  were  begotten  by  thee  in  thy    form   of  a  person  of 


43  MAHABHARATA.  [Anucasanika 

the  mile  sex  ?**  Whv  is  it  that  thou  bearest  sreater  affection 
for  those  children  that  were  borne  by  thee  in  thy  transformed 
state  ?  I  wish  to  hear  the  reason  of  this  difference  in  respect 
of  thy  affection.     It  behoove th  thee  to  tell  me  everything  ! — ** 

"  'The  lady  said, — The  affection  that  is  entertained  by  a 
woman  is  much  greater  than  that  which  is  entertained  by  a 
man.  Hence,  it  is,  0  Cakra,  that  I  wish  tho.=-e  children  to 
come  back  to  life  that  were  borne  by  me  as  a  woman  ! — '*^ 

"Bhishnia  continued, —  Thus  addressed,  Indra  became  highly 
pleased  and  said  unto  her, — 0  lady  that  art  so  truthful,  let  all 
thy  children  come  back  into  life  !*^  Do  thou  take  another  boon, 
O  foremost  of  kings, — in  fact,  whatever  boon  thou  likest,  0  thou 
o^"  excellent  vows !  Do  thou  take  from  me  whatever  status 
thou  choosest,  that  of  woman  or  of  man  ! — ^'^ 

"  'The  lady^said. — I  desire  to  remain  a  woman,  0  Cakra  ! 
In  fact,  I  do  not  wish  to  be  restored  to  the  status  of  manhood, 
O  Vasava  ! — Hearing  this  answer,  Indra  once  more  asked  her, 
s  lying,*'-' — -Why  is  it,  O  puissant  one,  that  abandoning  the  status 
of  manhood  thou  wishest  that  of  womanhood  ? — Questioned  thus, 
that  foremost  of  monarchs  tranformed  into  a  woman  answered,^^ 
— In  a'!ts  of  congress,  the  pleasure  that  women  enjoy  is  always 
much  greiter  than  whit  is  enjoyed  by  men.  It  is  for  this  reason, 
O  Cakra,  that  I  desire  to  continue  a  woman  !^^  O  foremost  of 
tiie  deities,  truly  do  I  say  unto  thee  that  I  derive  greater 
pleasure  in  my  present  statas  of  womanhood.  I  am  quite  con- 
tent with  this  status  of  womanhood  that  I  now  have.  Do  thou 
leave  me  now,  0  lord  of  heaven  l^' — Hearing  these  words  of 
hers,  the  lord  of  the  celestials  answered, — So  be  it, — and  bidding 
her  fire  well,  proceeded  to  heaven.  Thus,  O  monarch,  it  is 
known  that  woman  derives  much  greater  pleasure  than  men 
under  the  circumstances  thou  has  asked.'  "^^ 


Section  XIIL 

"Yudhishthira  said, — ^"What  should  a  man  do  in  order  to 
pass  pleasantly  through  this  and  the  other  world  !  How,  indeed, 
should  one  conduct  oneself  ^  What  practices  should  one  adopt 
with  this  view  ?'^ 


Parva.]  anucasana  parta."  +3 

"Bhishnia  said, — 'One  should  avoid  the  three  acts  that  are 
done  with  the  body,  the  four  that  are  done  with  speech,  the 
three  that  are  done  with  the  mind,  and  the  ten  paths  of  action." 
The  three  acts  that  are  done  with  the  body  and  should  be  wholly 
avoided  are  the  destruction  of  the  lives  of  other  creatures,  theft 
or  appropriation  of  what  belongs  to  other  persons,  and  the  enjoy- 
ment of  other  people's  wives.^  The  four  acts  that  are  done  with 
speech,  0  king,  and  that  should  never  be  indulged  or.. even 
thought  of,  are  evil  conversation,  harsh  words,  publishing  other 
people's  faults,  and  falsehood/  Coveting  the  possessions  of  others, 
doing  injury  to  others,  and  disbelief  in  the  ordinances  of  the 
Vedas,  are  the  three  acts  done  with  the  mind  which  should 
always  be  avoided.*^  Hence,  one  should  never  do  any  evil  act 
in  word,  body,  or  mind.  By  doing  good  and  evil  acts,  one  is  sure 
to  enjoy  or  endure  the  just  consequences  thereof.  Nothing  can 
be  more  certain  than  this.'  "^ 


I 


Section  XIV. 

"Yudhishthira  said,— '0  son  of  the  River  Ganga,  thou  hast 
heard  all  the  names  of  the  Lord  of  the  universe  !  Do  thou  tell 
us,  0  grandsire,  all  the  names  that  are  applied,  0  puissant  one, 
unto  Him  who  is  called  19a  and  Cambhu  '.^  Do  thou  tell  u9 
all  those  names  that  are  applied  unto  Him  who  is  called  Vabhru 
or  vast.  Him  that  has  the  universe  for  his  form,  Him  that  ia 
the  illustrious  Master  of  all  the  deities  and  the  Asuras,  that  ifl 
called  Cankara,  and  that  has  an  origin  that  is  un  manifest.  Do 
thou  tell  us  also  of  the  puissance  of  Mahadeva  1'^ 

"Bhishma  said, — 'I  am  quite  incompetent  to  recite  the  vir- 
tues of  Mahadeva  of  great  intelligence.  He  pervades  all  things 
in  the   universe   and   yet   is   not   seen   anywhere.^     He   is   the 


■*  I  give,  in  the  positive  form  of  speech,  the  three  mental  acts  that  are 
directed  to  be  avoided.  In  the  original,  these  are  given  in  the  negative 
form.  Absence  of  coveting  the  possessions  of  others  is  the  act  that  i.i 
directed  to  be  followed.  So  compassion  for  all  creatures  is  prescribed  ; 
and,  lastly,  the  belief  is  directed  to  be  entertained  that  acts  have  fruits, 
for  the  Vedas  declare  as  much.  He  that  does  not  believe  that  acts  have 
fruita  disbelieves  the  very  Vedas  which,  of  course,  is  a  sinful  act. — T. 

[    7    ] 


50  MAHabharata]  [AnuqasaniJca 

creator  of  Brahman,  Vishnu,  and  Indra,  and  he  is  their    master. 
All  the  deities,  from  Brahman  to  the   Picjachas,  adore   and   wor- 
ship  him,*     He   transcends  both   Prakriti  and  Purusha.     It  is 
of  Him   that   Rishis,    conversant   with   Yoga  and   possessing  a 
knowledge  of  the  topics  of  enquiry,  think  and   reflect.^     He    is 
indestructible  and  Supreme  Brahma.     He  is  both   existent   and 
non-existent.     Agitating  both  Prakriti   and    Purusha   by    means 
of  His  energy,  He  created  therefrom  the  universal   lord   of  crea- 
tures, viz.,  Brahman.®     Who  is  there  that  is  competent   to   tell 
the  virtues  of  that   god   of  gods,  that   is  endued   with   supreme 
Intelligence  ?     Man   is  subject   to   conception   (in   the   mother's 
womb),  birth,  decrepitude,  and  death.''     Being   such,  what    man 
like  me  is  competent   to   understand   Bhava  V     Only   Narayana, 
O  son,   that  bearer   of  the  conch,  the   discus,  and  the    mace,  can 
comprehend  Mahadeva.^     He  is  endued   with   knowledge.     He  is 
the  foremost  of  all  beings  in  attributes.     He  is   Vishnu  because  of 
his   pervading  the   universe.     He   is  irresistible.     Endued   with 
spiritual  vision,  He  is  possessed  of  supreme  Energy.     He  sees  all 
things  with  the  eye  of  Yoga.^     It  is   in   consequence   of  his   de- 
votion to  the   illustrious  Rudra  whom  he  gratified,   O  Bharata,  in 
the  retreat  of  Vadari,  by  penances,  that  the  high-souled    Krishna 
has  succeeded  in  overwhelming  the  entire  universe.^"     0  king   of 
kings,  it  is  through  Mahe9wara  of  celestial  vision  that   Vasudeva 
has  obtained  the  attribute  of  universal   agreeableness, — an  agree- 
ableness  that  is    much   greater   than    what   is   possessed   by  all 
articles   included   under   the   name   of   wealth.*"      For  a    full 
thousand  years  this  Madhava  underwent   the   austerest   penances 
and  at   last  succeeded    in   gratifying   the   illustrious   and   boon- 
giving  Civa,  that  Master   of  all  the    mobile   and   the   immobile 
universe.^^     In  every  new  Yuga  has  Krishna   (by  such  penances) 
gratified  Mahadeva.     In  every  Yuga  has  Mahadeva   been   grati- 
.fied  with  the  great  devotion  of  the  high-souled  Krishna.^^     What 

*  The  sense  is  this  :  wealth  is  always  agi-eeable  to  all  persons.  Vasu- 
deva is  mox-e  agreeable  than  wealth.  This  attribute  of  being  more  agree- 
able than  wealth  itself, — agreeable,  that  is,  to  all  the  universe, — is  due  to 
the  favor  of  Mahadeva.  The  Commentator  explains  it  in  an  esoteric  sense, 
coming  to  the  conclusion  that  'arthat  priyataratwancha'  means  'the  attri- 
bute of  b3coaiing  the  Soul  of  all  things  in  the  universe.' — T^ 


Favva.]  ANUCASANA  PARYA^  51 

the  puissance  is  of  the  high-souled  Mahideva, — that  original 
cause  of  the  universe, — has  been  seen  with  his  own  eyes  by  Hari 
who  himself  transcends  all  deterioration,  on  the  occasion  of  his 
penances  in  the  retreat  of  Vadari  undergone  for  obtainir)g  a 
son.*"  I  do  not,  O  Bharata,  behold  any  one  that  is  superior 
to  Mahadeva.  To  expound  the  names  of  that  god  of  gods  fully 
and  without  creating  the  desire  of  hearing  more,  only  Krishna 
is  competent.^^  This  mighty-armed  one  of  Yadu's  race  is  alone 
competent  to  tell  the  attributes  of  the  illustrious  Civa.  Verily, 
O  king,  only  he  is  able  to  discourse  on  the  puissance,  in  its 
entirety,  of  the  Supreme  deity  !'  "" 

Vai^ampayana  continued, — "Having  said  these  words,  the 
illustrious  BhLshma,  the  grandsire  ot  the  Kurus,  addressing  Va- 
sudeva,  said  the  following  words  dealing  with  the  subject  of  the 
greatness  of  Bhava,  O  monarch.^^ 

"Bhishma  said, — ^'Thou  art  the  Master  of  all   the   deities  and 
the    Asuras.     Thou  art   illustrious.     Thou   art   Vishnu   in   con- 
sequence of  thy   pervading  the   whole  universe.     It  behooveth 
thee  to  discourse  on  those  subjects   connected   with   Civa   of  uni- 
versal form  about  which  Yudhishthira  has  asked  me  !^^     In   days 
of  yore,  the  Rishi  Tandin,  sprung  from  Brahman,  recited  in  Brah- 
man's region  and  before  Brahman  himself  the   thousand   names 
of  Mahadeva.^^     Do  thou  recite  those  names  before  this   conclave 
so  that  these  Rishis  endued  with   wealth   of  asceticism,  observant 
of  high   vows,    possessed   of   self-restraint,    and   numbering   the 
Island-born  Krishna  among  them,  may   hear  thee  \^^     Do   thou 
discourse  on  the  high  blessedness  of  Him  who  is   immutable,  who 
is  always  cheerful  and  happy,  who  is  Hotri,  who  is  the   universal 
Protector,  who   is    Creator   of  the   universe,  and    who   is  called 
Mundin  and  Kaparddin.'-f"^ 

"Vasudeva   said, — 'The    very   deities     with   Indra,    and   the 

*  The  allngion  is  to  Krishna's  penances  for  gratifying  Mahadeva  in 
order  to  obtain  a  son.  The  son  so  obtained, — that  is,  as  a  boon  from. 
Mahfideva, — was  Pradyumna  begotten  by  Krishna  upon  Rukmini,  hia 
favourite  spouse. — T. 

t  It  is  not  necessary  to  explain  these  names  here.  They  have  been 
fully  explained  in  previous  portions  and  will  be  explained  later  on  in  thia 
very  chapter.— T. 


52  MAHABHARATA.  [Anucascmika 

Grandsire  Brahman  numbering  among  them,  and  the  great 
Rishis  also,  are  incompetent  to  understand  the  course  of  Maha^ 
deva's  acts  truly  and  in  all  their  details.^-  Even  He  is  the  end 
which  all  righteous  people  attain.  The  very  Adityas,  who  are 
endued  with  subtile  sight,  are  unable  to  behold  his  abode.  How 
then  can  one  that  is  merely  a  man  succeed  in  comprehending 
Him  l*-^  I  shall,  therefore,  truly  recite  to  you  some  only  of 
the  attributes  of  that  illustrious  slayer  of  Asuras,  who  is  regard- 
ed as  the  Lord  of  all  sacrifices  and  vows.'"* 

Vaicjampayana  continued, — "Having  said  these  words,  the 
illustrious  Vasudeva  began  his  discourse  on  the  attributes  of  the 
high-souled  Mahadeva  endued  with  the  highest  intelligence,  after 
having  purified  himself  by  touching  water."^ 

"Vasudeva  said, — 'Hear,  ye  foremost  of  Brahmanas,  and  thou 
Yudhishthira  also,  0  sire,  and  hear  thou  too,  0  River's  son,  the 
names  that  are  applied  unto  Kaparddin  !-®  Hear  ye,  how  in 
former  days,  I  obtained  a  sight,  so  difficult  to  obtain,  (of  that 
great  god),  for  the  sake  of  Camva.  Verily,  in  those  days  was 
the  illustrious  deity  seen  by  me  in  consequence  of  Yoga-abstrac- 
tion.f^^  After  twelve  years  had  expired  from  the  time  when 
Pradyumna,  the  son  of  Rukmini,  who  is  endued  with  great 
intelligence,  slew  the  Asura  Cam  vara  in  days  of  yore,  my 
spouse  Jamvavati  addressed  me.-^  Indeed,  beholding  Pradyum- 
na and  Charudeshna  and  other  sons  born  of  Rukmini,  Jamva- 
vati, desirous  of  a  son,  said  these   words   unto    me,  0   Yudhish- 


*  Such  Verses  are  explained  by  the  esoteric  school  in  a  different  way. 
'Bhavanam'  is  taken  as  standing  for  'Hfirdak-l^am,'  i.  e.,  the  firmament 
of  the  heart ;  'adityas'  stand  for  the  senses.  The  meaning  ther.  becomes,— 
•How  can  one  that  is  merely  a  man  comprehend  Cambhu  whom  the  senses 
cannot  comprehend,  for  Cambhu  dwells  in  the  firmament  of  the  heart 
and  cannot  be  seen  but  by  the  internal  vission  that  Yoga  supplies.'  Some 
texts  read  'nidhanamadim'  meaning  'end  and  beginning.' — T. 

t  It  is  said  that  for  obtaining  a  worthy  son,  Krishna  underwent  the 
austerest  of  penances  on  the  breast  of  Himavat,  with  a  view  to  gratify  the 
god  Mahfideva.  The  son  obtained  as  a  boon  from  Mahadeva  was  Camva, 
as  would  appear  from  this  and  the  succeeding  Verses.  Elsewhere,  how- 
ever, it  is  stated  tliat  the  son  so  obtained  was  Pradyumna  begotten  upon 
Bukmini.  The  inconsistency  would  disappear  if  we  suppose  that  Krishna 
adored  Mahudeva  twice  for  obtaining  som. — T. 


JParya.]  anucasana  parvaI  63 

thira,"'^* — Grant    me,    O    thou   of  unfading  glory,  a   son    endued 
■with   heroism,    the    foremost   of  mighty    men,    possessed   of  the 
most  agreeable  features,  sinless  in  conduct,  and    like   unto   thy- 
self.    And,  O,  let  there  be  no   delay   on   thy   part   in    granting 
this  prayer  of  mine  !^^     There  is   nothing   in    the   three    worlds 
that  is  unattainable   by    thee  !     O    perpetuator   of  Yadu's   race, 
thou  canst  create  other  worlds  if  only    thou    wishest  it !     Observ- 
ing a  vow    for   twelve   years   and   purifying   thyself,  thou    hadst 
adored   the   Lord    of   all   creatures   (viz.,  Mahadeva)   and    then 
begotten  upon  Rukmini   the   sons   that   she   has   obtained   from 
thee,^^''^-  viz.,  Charudeshna   and    Sucharu   and   Charuvega   and 
Yac^odhana  and  Charu(;ravas   and   Charuyacjas   and    Pradyumna 
and  Cambhu.='=^     O  slayer  of  Madhu,  do  thou  grant  to    me  a   son 
like  unto  those  of  great  prowess  whom  thou   hast   begotten   upon 
Rukmini  !=^^— Thus   addressed   by   the    princess,  I    replied   unto 
her  of  slender  waist, — Let  me  have  thy  permission  (to  leave   thee 
for  some  time),  O  queen  !     I  shall  certainly  obey  thy  behest  !*= — 
She  answered  me,  saying, — Go,  and  may  success   and    prosperity 
always  attend  thee  !     Let  Brahman  and  Civa  and    Kacjapa,  the 
Rivers,  those  deities   that   preside   over   the  mind,^^  the   soil,  all 
deciduous  herbs,  those  Chcahandas  that  are   regarded    as   bearers 
of  the   libations    poured    in   sacrifices,    the   Rishis,    Earth,    the 
Oceans,  the  sacrificial  presents,  those  syllables   that  are   uttered 
for  completing  the  cadences  of  Samans,  the  Rikshas,  the  Pitris,^^ 
the  Planets,  the  spouses  of  the  deities,  the  celestial   maiden?,  the 
celestial    mothers,  the   great   cycles,    kine,  Chandramas,  Savitri, 
Agni,^^  Savitri,    the   knowledge   of  the   Vedas,  the   seasons,  the 
year,  the  Kshanas,  the  Lavas,  the  Muhurtas,  the  Nimeshas,  and 
the  Yugas  in  succession ,'*''  protect  thee,  O  Yadava,  and  keep  thee 
in  happiness,  wherever  thou  mayst  stay  !     Let   no   danger  over- 
take thee  on  thy  way,  and  let  no  heedlessness  be   thine,  0  sinless 
one  !"— Thus  blessed  by  her,  I  took  her  leave,  bidding   farewell 
unto  the  daughter  of  the   prince   of  apes.     Repairing   then   into 
the  presence   of  that   foremost   of  men,  viz.,  my  father,  of  my 
mother,  of  the  king,  and  of  Ahuka,"  I  informed  them   of  what 
the  daughter  of  the  prince   of  the   Vidxadharas,  in    great   afflic- 
tion, had  said  unto  me.     Bidding  them  farewell    with    a   sorrow- 
ful heart,  I  then  repaired  to  Gada  and  to  Rama  of  great  might.** 


54  MAHAbharata!  [Aniicasanikci* 

These  two  cheerfully  addressed  me,  saying, — Let  thy  penances 
increase  without  any  obstruction  !*^ — Having  obtained  the  per- 
mission of  all  of  them,  I  thought  of  Garuda.  He  immediately 
came  to  me  and  bore  me  to  Himavat  (at  my  bidding).  Arrived 
at  Himavat,  I  dismissed  him.**  There  on  that  foremost  of 
mountains,  I  beheld  many  wonderful  sights.  I  saw  an  excellent, 
wonderful,  and  agreeable  retreat  for  the  practice  of  penances.*^ 
That  delightful  retreat  was  owned  by  the  high-souled  Upamanyu 
who  was  a  descendant  of  Vyaghrapada.  That  retreat  is  applaud- 
ed and  reverenced  by  the  deities  and  the  Gandharvas  and 
seemed  to  be  covered  with  Vedic  beauty.*^  It  was  adorned  with 
Dhavas  and  Kakubhas  and  Kadamvas  and  cocoas,  with  Kuru- 
vakas  and  Ketakas  and  Jamvus  and  Patalas,  with  banians  and 
Vaninakas  and  Vatsanabhas  and  Vilwas,  with  Saralas  and 
Kapitthas  and  Piyalas  and  Galas  and  palmyras,*''  with  Vadaris  and 
Ingudis  and  Punnagas  and  A(jokas  and  Amras  and  Kovidaras 
and  Champakas  and  Pana9as,*^  and  with  diverse  other  trees 
endued  with  fruits  and  flowers.  And  that  retreat  was  also 
decked  with  the  straight  stems  of  the  Musa  Sapienta*^^ 
Truly,  that  asylum  was  adorned  with  diverse  other  kinds  of 
trees  and  with  diverse  kinds  of  fruits  forming  the  food  of 
diverse  kinds  of  birds.  Heaps  of  ashes  (of  sacrificial  fires)  were 
thrown  in  proper  places  all  around,  which  added  to  the  beauty 
of  the  scene.^°  It  abounded  with  Rurus  and  apes  and  tigers 
and  lions  and  leapards,  with   deer   of  diverse   species   and   pea- 

*  Dhava  is  Anogeissus  latifolia,  Wall.,  syn.  Conocarpus  Intifolia, 
Roxb.  Kakubha  is  otherwise  called  Arjiina  which  is  identified  with 
Termtnalia  Arjuna,  syn.  Pentaptera  Arjima.  Kadamva  is  J^auclea 
cadamba,  Roxb.  Kuruvaka  is  BarUria  crixtata,  Linn.  Ketaka  is  Pan- 
danus  odoratissrmux,  Linn.  Jamvu  is  Eugenia  Jambolana.  Patala  is 
Stereof.permum  suaveolena,  syn.  Bignonia  i^u^veolens,  Roxb.  Varunaka 
is  Cratceva  religiosa,  syn.  Capparis  trifoliata,  Roxb.  Vatianabha  is 
Aconitumferox,^&\\.  YWv^a.  h  JSgle  Ifarmelox.  Sarala  is  Pinus  longi- 
foUa,  Roxb.  Kapittha  is  Feronia  Elephantum.  Piyala  is  Buchanania 
latifolia.  Cfila  is  Shorea  robusta.  Vadava  is  Zizyphm  jujuba.  Ingudi 
18  Balanites  Roxburghii.  Punnaga  is  CallophjUum  inophyllum.  A9oka 
is  Sarara  Indica,  Linn,  syn.  Jonexia  Asoka,  Roxb.  Amra  is  Mangifera 
Indica.  Kovidara  is  Bauhinia  acuminata,  Linn.  Champaka  is  Michelin 
Champaca,  Linn.     Pana?*  is  Artocarp^n  integri/olia,  Linn. — T. 


iParva.]  xnucasana  parva.'  i3."j 

cocks,  and  with  cats  and  snakes/^^  Indeed,  large  numbers  of 
other  animals  also  were  seen  there,  as  also  buffalos  and  bears. 
Delicious  breezes  blew,  constantly  bearing  the  melodious  strains 
of  celestial  nymphs.^*^  The  babblings  of  mountain  rillets  and 
springs,  the  sweet  notes  of  winged  chorristers,  the  gruntinga 
of  elephants,  the  delicious  strains  of  Kinnaras,  and  the  aus- 
picious voice  of  ascetics  singing  the  Samans,  0  hero,  and 
diverse  other  kinds  of  music,  rendered  that  retreat  extremely 
charmino".  The  very  imagination  cannot  conceive  another 
retreat  as  delightful  as  the  one  I  beheld.  There  were  also 
large  houses  in  that  asylum,  intended  for  the  keep";  of  the 
sacred  fire,  and  covered  all  over  with  flowering  creepers."'^* 
It  was  adorned  with  the  river  Ganga  of  clear  and  sacred  water. 
Indeed,  the  daughter  of  Jahnu  always  remained  there.  It  was 
decked  also  with  many  ascetics  who  were  the  foremost  of  all 
righteous  persons,  who  were  endued  with  high  souls,  and  who 
resembled  fire  itself  in  energy .*°^  Some  of  those  ascetics  sub- 
sisted upon  air  and  some  upon  water.  Some  were  devoted  to 
Japa  or  the  silent  recitation  of  sacred  Mantras.  And  some 
were  engaged  in  cleansing  their  souls  by  practising  the  virtues 
of  compassion  and  the  rest.  And  some  amongst  them  were 
Yogina  devoted  to  the  abstraction  of  Yoga- meditation.  Some 
amongst  them  subsisted  upon  smoke  oidy,  and  some  subsisted 
upon  fire,  and  some  upon  milk.  Thus  was  that  retreat  adorned 
with  many  foremost  of  regenerate  persons.^®  And  some  there 
were  amongst  them  that  had  taken  the  vow  of  eating  and 
drinking  like  kine,— -that  is,  by  giving  up  the  use  of  the  hands 
at  once.  And  some  used  only  two  pieces  of  stone  for  husking 
their  grain,  and  some  that  used  their  teeth  only  for  that  pur- 
pose. And  some  subsisted  by  drinking  only  the  rays  of  the 
moon,  and  some  by  drinking  only  froth.  And  some  had  be- 
taken themselves  to  the  vow  of  living  like  deer.f^^     And   some 


*  Ganga  is  represented  as  tlie  daughter  of  the  Rishi  Jahnu,  and  henco 
is  the  known  by  the  name  of  Jahnavi.  What  is  meant  by  Jahnavi  having 
been  always  present  there  is  that  the  goddess  always  stayed  there  in  spirit, 
desirous  of  conferring  merit  i.pon  those  that  would  reverence  her. — T. 

+  /.  e.,  never  searching  for  food  but  taking  what  they  saw,  and  never 
iifling  their  hands  also.— T. 


55  MAHABHARATA.  [Anucasanikci 

thers  were  that  lived  upon  the  fruits  of  the  Ficus  religiosa,  and 
some  that  used  to  lie  upon  water.  And  some  dressed  them- 
selves in  rags  and  some  in  animal  skins  and  some  in  barks  of 
trees.^^  Indeed,  I  beheld  diverse  ascetics  of  the  foi-emost  order 
observing  these  and  other  painful  vows.  I  desired  then  to  enter 
that  asylum.^*  Verily,  that  asylum  was  honored  and  adored 
by  the  deities  and  all  high-souled  beings,  by  Civa  and  others, 
O  Bharata,  and  by  all  creatures  of  righteous  acts.  Thus  ad- 
dressed, it  stood  in  all  its  beauty  on  the  breast  of  Himavata, 
like  the  lunar  disc  in  the  firmament.^"  The  raungoose  sported 
there  with  the  snake,  and  the  tiger  with  the  deer,  like  friends, 
forgetting  their  natural  enmity,  in  consequence  of  the  energy 
of  those  ascetics  of  blazing  penances  and  for  their  proximity  to 
those  high-souled  ones."  In  that  foremost  of  asylums,  which 
was  delightful  to  all  creatures,  inhabited  by  many  foremost  of 
Brahmanas  fully  conversant  with  the  Vedas  and  their  branches,*^'^ 
and  by  many  high-souled  Rishis  celebrated  for  the  difficult 
vows  they  observed,  I  saw,  as  soon  as  I  entered,  a  puissant 
Rishi  with  matted  locks  on  head  and  dressed  in  rags,"^  who 
seemed  to  blaze  forth  like  fire  with  his  penances  and  energy. 
Waited  upon  by  his  disciples  and  possessed  of  tranquil  soul, 
that  foremost  of  Brahmanas  was  young  in  aspect.***  His  name 
vfa.s  Uijamanyu.  Unto  me  who  bowed  unto  him  with  a  nod  of 
my  head,  he  said, — Welcome  art  thou,  0  thou  of  eyes  like 
lotus  petals !  Today,  by  this  visit  of  thine,  we  see  that  our 
penances  have  borne  fruit.  Thou  art  worthy  of  our  adoration, 
but  thou  adorest  us  still.  Thou  art  worthy  of  being  seen,  but 
thou  desirest  to  see  me  I"^ — Joining  my  hands  I  addressed  him 
the  usual  enquiries  respecting  the  well-being  of  the  animals  and 
birds  that  resided  in  his  asylum,  of  the  progress  of  his  right- 
eousness, and  of  his  disciples.®^  The  illustrious  Upamanyu 
then  addressed  me  in  words  that  were  exceedingly  sweet  and 
delightful, — Thou  shalt,  O  Krishna,  obtain  without  doubt  a  son 
like  unto  thyself  i^^  Betaking  thyself  to  severe  penances,  do 
thou  gratify  I^ana,  the  Lord  of  all  creatures.  That  divine 
Master,  called  also  Adhokshaja,  sporteth  here  with  his  spouse 
by  his  side."**  O  Janarddma,  it  was  here  that  the  deities  with 
all  the  Risliis,  in  davs  of  voro,  gratified  that  foremost   of  deities 


Farva.]  anucasana  i'ARva.  .''7 

by  their  ponances  an4  Brahmacharyya  and  Trutli  and  self- 
restraint,  and  succeeded  in  obtaininor  the  fruition  of  many  high 
desires.  That  illustrious  god  is  verily  the  vast  receptacle  of  all 
energies  and  penances."'-*"^"  Projecting  into  existence  and  with- 
drawing once  more  unto  himself  all  things  fraught  with  good 
and  evil,  that  inconceivable  Deity  whom  thou  seekest,  0  des- 
troyer of  foes,  lives  here  with  his  spouse  'J^  He  who  took  his 
birth  as  the  Danava  named  Hiranykagipu,  whose  strength  was 
so  great  that  he  could  shake  the  very  mountains  of  Meru,  suc- 
ceeded in  obtaining  from  Mahadeva  the  puissance  belonging  to 
all  the  deities  and  enjoyed  it  for  ten  millions  of  years.^^  He 
who  was  the  foremost  of  all  his  sons,  and  who  was  celebrated 
by  the  name  of  Mandara,  succeeded,  through  the  boon  he  had 
obtained  from  Mahadeva,  in  fighting  Cakra  for  a  million  of 
years.^^  The  terrible  discus  of  Vishnu  and  the  thunderbolt  of 
Indra  were  both  unable  to  make  the  slightest  impression, 
0  Kecjava,  in  days  of  yore,  upon  the  body  of  that  great  cause 
of  universal  affliction.*^*  The  discus  which  thou  bearest, 
0  sinless  one,  was  given  unto  thee  by  Mahadeva  after  he  had 
slain  a  Daitya  that,  proud  of  his  strength,  used  to  live  within 
the  waters.^*^  That  discus,  blazing  with  energy  and  like  unto 
fire,  was  created  by  the  great  god  having  for  his  device  the  bull. 
Wonderful  and  irresistible  in  energy,  it  was  given  unto  thee 
by  that  illustrious  god-^^  In  consequence  of  its  blazing  energy 
it  was  incapable  of  being  gazed  at  by  any  person  save  the 
wielder  of  Pinaka.  It  was  for  this  reason  that  Bhava  bestowed 
upon  it  the  name  of  Sudar9anam."  From  that  time  the  name 
Sudarganam  came  to  be  current  in  all  the  worlds.  Even  that 
weapon,  0  Kegava,  failed  to  make  the  slightest  impression  on 
the  body  of  Hiranyaka^ipu's  son  Mandara,  that  appeared  like 
an  evil  planet  in  the  three  worlds.^^  Hundreds  of  Chakras  like 
thine  and  thunderbolts  like  that  of  Cakra,  could  not  inflict  a 
scratch  on  the  body  of  that  evil  planet  endued  with  great 
might,  who  had  obtaiiied  a  boon  from  Mahadeva.'®  Afflicted 
by  the  mighty  Mandara,  the  deities   fought   hard   against    him 


*  'Giaha'  i.s  literally  a  planet  ;  here,  Mandara  who   is   likened    to   an 
evil  planet  in  consequence  of  the  mischief  he  did  unto  all. — T. 

[     8     ] 


58  mahabharata!  [AnugasdQiiha 

and  his  associates,  all  of  whom  had  obtained  boons   from   Maha- 
deva.®°     Gratified   with   another  Danava  named   Vidyutprabha, 
Mahadeva  granted  to  him  the  sovereignty   of  the   three   worlds. 
That  Danava  remained  the  sovereign  of  the  three  worlds   for   a 
hundred   thousand   years.®^     And   Mahadeva  said  unto   him, — 
Thou  shalt  become  one   of  my  attendants  ! — Indeed,  the  puis- 
sant  Lord    further  bestowed    upon   him  the  boon  of  a   hundred 
millions   of   children.      The   Unborn    Master   of    all   creatures 
further  gave  the  Danava  the   region   known   by   the   name   of 
Ku^adwipa  for   his    kingdom.®^     Another   great   Asura,   of  the 
name  of  Catamukha,  was  created  by  Brahman.     For  a  hundred 
"years   he   poured   on  the  sacrificial  fire  (as  offerings  unto  Maha- 
deva )   the   flesh    of    his   own   body.®^      Gratified     with   such 
penances,  Cankara  said  unto  him, — What  can  I  do  for   thee  ? — 
Catamukha   replied   unto   him,  saying, — 0   thou  that  art  most 
•wonderful,  let  me  have   the  power   of  creating   new   creatures 
and  animals  !®*     Give   also   unto  me,  0   foremost  of  all  deities, 
•eternal    power  ! — The   puissant  lord,   thus   addressed   by   him, 
said  unto  him, — So  be  it  !**^ — The  Self-born  Brahman,  concen- 
trating his  mind  in  Yoga,  in  days  of  yore,  made  a  sacrifice   for 
three   hundred   years,  with   the   object   of  obtaining  children.®^ 
Mahadeva  granted  him  a  thousand   sons   possessed   of  qualifica- 
tions commensurate   with  the  merits  of  the  sacrifice.     Without 
doubt,  thou  knowest,  0  Krishna,  the  Lord  of  Yoga,  him  that  is, 
who  is  sung  by  the  deities.^^     The  Rishi  known  by  the  name  of 
Yajnavalkya  is  exceedingly  virtuous.     By  adoring  Mahadeva  he 
has  acquired  great  fame.®®     The  great  ascetic  who  is  Paragara's 
son,   viz.,    Vyasa   of   soul   set   on   Yoga,    has    oibtained   great 
celebrity  by  adoring   Cankara.®^     The   Valikhilyas   were   on    a 
Tormer  occasion  disregarded  by   Maghavat.     Filled    with   wrath 
at    this,    they   gratified   the   illustrious   Rudra.^°     That  lord  of 
the  universe,  that  foremost  one  of  all  the  deities,  thus   gratified 
by  the  Valikhilyas,  said  unto  them, — Ye  shall  succeed   by   your 
penances  in  creating  a  bird  that  will  rob  Indra  of  the  Amrita  !°* 


*  'Yoga'  in  Verse  84  is  explalBcd  by  the  Commentator  as  meaning  the 
power  of  creation.  'Chandra-Surya-parjanya-Prathivyadi-srishti-samar- 
thyam'.  Similarly,  by  'Ca9watam  Valam'  is  meant  that  power  which 
arises  from  Brahma vidy  a.— T, 


Farva.}  anucas-Ina  pava.  59 

— Through  the  wrath  of  Mahadeva  on   a  former  occasioi),  all  the 
waters  disappeared.     The  deities  gratified    him  by  performing  a 
sacrifice  called  Saptakapala,  and  caused,  through  his  grace,  other 
waters  to   flow  into   the    worlds.     Verily,  when  the   three-eyed 
deity  became  gratified,  water  once  more  appeared  in  the   world."* 
The  wife  of  Atri,  who  was  conversant  with  the  Vedas,  abandon- 
ed her  husband  in  a  huflf  and  said, — I  shall  no  longer  live  in  subr- 
jection   to   that  ascetic  I'-*^ — Having  said  these  words,  she  sought 
the  protection   of  Mahadeva.     Through   fear   of  her   lord   Atri, 
she  passed  three  hundred  years,  abstaining  from  all  food.*^     And 
all  this   time   she   slept   on    wooden   clubs   for   the   purpose   of 
gratifying   Bhava.     The   great   deity   then    appeared   unto   her 
and  then  smilingly  addressed  her,  saying, — Thou   shalt   obtain  a 
son.''"     And   thou   shalt  get   that   son    without   the  need   of  a 
husband,  simply  through  the  grace   of  Rudra.     "Without   doubt, 
that  son,  born  in  the  race  of  his  father,  shall   become   celebrated 
for  his  worth,  and  assume  a  name  after  thee  !°^     The   illustrious 
Vikarna  also,  0  slayer  of  Madhu,  full  of  devotion    to  Mahadeva, 
gratified  him  with  severe  penances  and  obtained  high  and  happy 
success.^'^     Cakalya,  too,  of  restrained  soul,  adored  Bhava   in   a 
mental   sacrifice   that   he   performed     for   nine   hundred    years,. 
O  Kegava  l^^     Gratified  with  him,  the  illustrious  deity  said  unto 
him, — Thou  shalt  become  a  great   author.     0    son,  inexhaustible 
shall  thy  fame   be   in   the  three   worlds.^''     Thy  race  also  shall 
never  come  to  an  end  and  shall  be  adorned  by  many  great  Rishis 
that  shall  take  birth  in  it  !     Thy  son    vn\\  become   the    foremost 
of  Brahmanas  and  will  make  the  Sutras  of  thy   Avork.^"**     There 
was  a  celebrated   Rlshi  of  the    name   of  Savarni  in    the    Krita 
age.     Here,  in  this  asylum,   he  underwent  severe  penances  for  six 
thousand  years.^"^     The  illustrious  Rudra   said, — I   am   gratified 
with  thee,  0  sinless  one  !     Without  being  subject  to  decrepitude 
or  death,  thou  shalt   become  an    author  celebrated   through   all 
the  worlds  !^°- — In  days  of  yore,  Cakra   also,  in    Baranasi,  filled 
with  devotion,  O  Janarddana,  adored  Mahiideva  who   has  empty 
space  alone  for  his  garments  and  who  is  smeared  with  ashes  as  an 
agreeable  unguent.^"^  Having  adored  Mahadeva  thus,  he  obtained 
the  sovereignty  of  the  celestials.     Narada   also,  in  days   of  yore, 
adored  the  great  Bhava  with  devotion   of  heart.     Gratified    with 


CO  MAHABHARATA.  [Anucdsa  tiika 

him,  jMaliadeva,  that   preceptor   of  the   celestial   preceptor,  said 
these    words  :^"^ — No   one    shall   be    thy    e  \n^\    in    energy   and 
penances.     Thou  shalt  always  attend   upon  me   with    thy    songs 
and  instrumental  music.^"^     Hear  also,  O  Mildhava,  how  in  for- 
mer tirae^  I  succeeded  in  obtaining  a  sight   of  that  god   of  gods, 
that  Master  of  all  creatures,  0  lord  '^^"     Hear  also   in  detail   for 
what  object,  O  thou  of  great  puissance,  I  invoked  with  restrained 
senses  and   mind   that   illustrious  deity   endued   with   supreme 
energy.^"^     I  shall,  0  sinless  one,  tell  thee   with   full   details  all 
that   I    succeeded   in   obtaining     from   that  god  of  gods,  viz., 
MaheQAvara.-^'^*^     In  ancient  times,  viz.,  the    Krita   age,  O   son, 
there  was  a  Rishi  of  great  fame,  named  Vyaghrapada.     He   was 
celebrated  for  his  knowledge  and  mastery  over  the  Vedas  and  their 
branches.^"^     I  was  born  as  the  son  of  that  Rishi  and   Dhaumya 
took   birth   as   my     younger   brother.     On    a  certain   occasion, 
O   Madhava,  accompanied   by   Dhaumya,""  I    came   upon    the 
asylum   of  certain    Rishis  of  cleansed   souls.     There   I  beheld  a 
cow  that  was  being  milked.  And  I  saw  the  milk  and  it  appeared 
to  me  to  resemble  Amrita  itself  in  taste. -^^^     I   then   came   home, 
and  impelled  by  childishness,  I  addressed   my  mother  and  said,— 
Give  me  some  food  prepared  with  milk.^^" — There  was   no    milk 
in  the  house,   and  accordingly  my  mother  was   much   grieved   at 
my  asking  for  it.     My  mother   took  a   piece   of  (rice)  cake   and 
boiled  it  in  water,  O  Madhava.^^^     The  water   became   whitened 
and  my  mother  placed   it   before  us,  saying   that  it   was    milk 
and  bade  us  drink   it.     I   had  before  that  drunk    milk   on  one 
occasion,  for  my  father  had,  at  the  time  of  a  sacrifice,  taken   me 
to  the  residence  of  some  of  our  great  kinsmen. ^^*    A  celestial  cow, 
■Vvho  delights   the  deities,  was  being    milked   on    that    occasion. 
Drinking  her  milk  that  resembled   Amrita   in   taste,^^^  I   knew 
■what   the   virtues   are   of   milk.     I,    therefore,    at   once  under- 
stood  the   origin  of  the  substd,nce  that  my   mother   offered    me, 
telling    me  that  it    was    milk.     Verily,   the  taste  of  that   cake, 
O  son,  did  not  afford    me   any    pleasure   whatever.^^^     Impelled 
by   childishness   I   then   addressed    my    mother,    saying, — This, 
O  mother,  that  thou  hast  given   me   Is   not   any    preparation   of 
hliik  •^^'^ — Filled  with  grief  and   sorrow  at   this,  and   embracing 
me  from  parental  affection  and   smelling    my  head,  0  Madhava, 


Parva.]  anucasin.v  part  a.  61 

she  Slid  unto  me"** — Whence,  0  child,  can  ascetics  of  cleansed 
souls  obtain  food  prepared  with  milk  ?  Such  men  ialways  reside 
in  the  forest  and  subsist  upon  bulbs  and  roots  and  fruits."'-* 
Whence  shall  we  who  live  by  the  banks  of  rivers  that  are  the 
resort  of  the  Valikhilyas,  we  who  have  mountains  and  forests 
for  our  home, — whence,  indeed,  0  child,  shall  we  obtain  milk  ?^-'' 
We,  0  dear  child,  live  (sometimes)  on  air  and  sometimes  on 
water.  We  dwell  in  asylums  in  the  midst  of  forests  and 
woods.  We  habitually  abstain  frbm  all  kinds  of  food  that 
are  taken  by  persons  living  in  villages  and  towns.  We  are 
accustomed  to  only  such  food  as  is  supplied  by  the  produce  of 
the  wilderness.^"^^  There  cannot  be  liny  milk,  0  child,  in  the 
wilderness  where  there  are  no  offspring  of  Surabhi.*  Dwelling 
on  the  banks  of  rivers  or  in  caves  or  on  itiountain-breasts,  or  in 
tirtha-i  and  other  places  of  the  kind,^-'^  we  pass  our  time  in  the 
practice  of  penances  and  the  tecitation  of  sacred  Mantras,  Civa 
being  our  highest  refuge.  Without  gratifyitig  the  boon-giving 
Sthanu  of  unfading  glory, — him,  that  is,  who  has  three  eyes,^-^ 
— whence,  0  child,  can  one  obtain  food  prepared  with  milk  and 
good  robes  and  other  objects  of  enjoymeht  in  the  world  ?  Do 
thou  devote  thyself,  0  dear  son,  to  Cankara  with  thy  whole 
soul  !^-*  Through  his  grace,  0  child,  thou  art  sure  to  obtain 
all  such  objects  as  administer  to  the  indulgence  of  all  thy 
wishes  ! — Hearing  these  words  of  my  mother,  0  slayer  of  foeSj 
that  day,^-^  I  joined  my  hands  in  reverence  and  bowing  unto 
her,  said, — 0  mother,  who  is  this  Mahadeva  ?  In  what  manner 
can  one  gratify  him  ?^'-^  Where  does  that  god  reside  ?  How 
may  he  be  seen  ?  With  what  does  he  become  pleased  ?  What 
also  is  the  form  of  Carva  ?  How  may  one  succeed  in  obtaining 
a  knowledge  of  him  ?  If  gratified,  will  he,  O  mother,  show 
himself  unto  me  ?^=^— Atler  I  had  said  these  words,  0  Krishna, 
to  my  mother,  she,  filled  with  imrental  affection,  smelt  my  head, 
O  Govinda,  her  eyes  covered  with  tears  the  while.^-*'  Gently 
patting  my  body,  0  slayer  of  Madhu,  my  mother,  adopting  a 
tone  of  great  humility,  addressed  iiie  in  the  following  words, 
O  best  of  the  deities  !— ^-'^ 


*  'Surabhi'  is  the  celestial  cow,  the  orijpnal  progenetiix  of  all  kine  in 
rieaveu  and  on  Earth.— T. 


62  MaHABHARATA.-  [Anucd^anilccsi- 

"  ' — My  mother  said, — Mahadeva  is  exceedingly  difficult  to< 
be  known  by  persons  of  uncleansed  souls.  These  men  are  in- 
capable of  bearing  him  in  their  hearts  or  comprehending  him 
at  all.  Thoy  cannot  retain  him  in  their  minds.  They  cannot 
seize  him,  nor  can  they  obtain  a  sight  of  hira.^^°  Men  of  wis- 
dom aver  that  his  forms  are  many.  Many,  again,  are  the  places 
in  which  he  resides.  Many  are  the  forms  of  his  Grace.^^^  Who 
is  there  that  can  understand  in  their  details  the  acts,  which  are- 
all  excellent,  of  I(;a,  or  of  all  the  forms  that  he  has  assumed  in 
days  of  yore  P^"  Who  can  relate  how  Carva  sports  and  how  he 
becomes  gratified  ?  Mahetjwara  of  universal  form  resides  in 
the  hearts  of  all  creatures.^'^^  While  Munis  discoursed  on  the.- 
auspicious  and  excellent  acts  of  Igana,  I  have  heard  from  them 
how,  impelled  by  compassion  towards  his  worshippers,  he  grants 
them  a  sight  of  his  person.^^*  For  the  pui'pose  of  showing  a 
favor  unto  the  Brahmanas,  the  denizens  of  heaven  have  recited 
for  their  information  the  diverse  forms  that  were  assumed  by 
Mahadeva  in  days  of  yore.  Thou  hast  asked  me  about  these.. 
I  shall  recite  them  to  thee,  0  son  ! — ^^^ 

"  ' — My  mother  continued, — Bhava  assumes  the  forms  of 
Brahman  and  Vishnu  and  the  chief  of  the  celestials :  of  the 
Rudras,  the  Adityas,  and  the  A9wins  ;  and  of  those  deities  that 
are  called  Vi(;wedevas.^^^  He  assumes  the  forms  also  of  men 
and  women,  of  Pretas  and  Picjachas,  of  Kiratas  and  Cavaras, 
and  of  all  aquatic  animals.  That  illustrious  deity  assumes  the 
forms  of  also  those  Cavaras  that  dwell  in  the  woods  and  forests.-^^'^ 
He  assumes  the  forms  of  tortoises  and  fishes  and  conchs.  He 
it  is  that  assumes  the  forms  of  those  coral  sprouts  that  are 
used  as  ornaments  by  men.^''^  He  assumes  the  forms  of  also 
Yakshas  and  Rakshasas  and  Snakes,  of  Daityas  and  Danavas.. 
Indeed,  the  illustrious  god  as.sumes  the  forms  of  all  creatures 
too  that  live  in  holes.^^'-'  He  assumes  the  forms  of  tigers  and 
lions  and  deer,  of  wolves  and  bears  and  birds,  of  owls  and  of| 
jaokals  as  well.^*°  He  it  is  that  assumes  the  forms  of  swans  and 
crows  and  peacocks,  of  chameleons  and  lizards  and  storks.  He 
it  is  that  assumes  the  forms  of  cranes  and  vultures  and  Chakra- 
vakas.^^^  Verily,  He  it  is  that  assumes  the  forms  of  Chasas  and 
of  mountains   al'so.     0  son,  Mahadeva   it   is   that  assumes  the 


Parva.]  anucasana  parva^  0-8 

forms  of  kiiie  and  elephants  and  horses  and  camels  and  asses.^** 
He  assumes  the  forms  of  also  goats  and  pards  and  diverse  other 
varieties  of  animals.  It  is  Bhava  who  assumes  the  forms  of 
diverse  kinds  of  birds  of  beautiful  plumage.^*'  It  is  Mahfwleva 
wlio  bears  the  forms  of  persons  with  sticks  and  those  with 
umbrellas  and  those  with  calabashes  among  Brilhmanas.*  He 
sometimes  becomes  six-faced  and  sometimes  becomes  multifaced. 
He  sometimes  assumes  forms  having  three  eyes  and  forms  hav- 
ing many  heads.^'^*  And  he  sometimes  assumes  forms  having 
many  millions  of  legs  and  forms  having  innumerable  stomachs 
and  faces,  and  forms  endued  with  innumerable  arms  and  in- 
numerable sides.  He  sometimes  appears  surrounded  by  innu- 
merable spirits  and  ghosts.^*'^  He  it  is  that  assumes  the  forms 
of  Rishis  and  Gandharvas,  and  of  Siddhas  and  Chfiranas.  He 
sometimes  assumes  a  form  that  is  rendered  white  with  the 
ashes  he  smears  on  it  and  adorned  with  a  half-moon  on  the 
forehead.^*^  Adored  with  diverse  hymns  uttered  with  diverse 
kinds  of  voice  and  worshipped  with  diverse  Mantras  fraught 
with  encomiums,  he,  that  is  sometimes  called  Carva,  is  the  Des- 
troyer of  all  creatures  in  the  universe,  and  it  is  upon  him, 
again,  that  all  creatures  rest  as  on  their  common  foundation .^*^ 
Mahadeva  is  the  soul  of  all  creatures.  He  pervades  all  things. 
He  is  the  speaker  of  all  discourses  (on  duties  and  rituals).  He 
resides  everywhere  and  should  be  known  as  dwelling  in  the 
hearts  of  all  creatures  in  the  universe.^*®  He  knows  the  desire 
cherished  by  every  worshipper  of  his.  He  becomes  acquainted 
with  the  object  in  which  one  pays  him  adorations.  Do  thou 
then,  if  it  pleases  thee,  seek  the  protection  of  that  chief  of  the 
deities.^*^  He  sometimes  rejoices,  and  sometimes  yields  to 
wrath,  and  someti  mes  utters  the  syllable  Hun  with  a  very  loud 
Jioise.  He  sometimes  arms  himself  with  the  discus,  sometime.*? 
with  the  trident,  sometimes  Avith  the  mace,  sometimes  the 
heavy  mullets,  sometimes  the  scimitar,  and  sometimes  the  battle- 

■    .,-■■■■    ■  ■     ■ , ,  ,  ■  ■  ■ ■  ■  , .  —         — ^ 

*  A  Sanyasin  is  one  that  bears  tlie  stick  as  the  badge  of  the  mode  of 
life  he  has  adopted.  'Cchatrin'  is  the  king.  'Kundin'  is  one  with  the 
calabash.  The  meaning  is  that  it  is  Mahadeva  wlio  becomes  the  Sanyasin 
or  the  mendicant  on  the  one  baud  and  the  monarch  on  the  throne. — T. 


§4t  MAHABHARATA.  [Anucascinlka 

axe.^'**     He  it  is  thf^t  assumes  the   forrrj   of  Cesha    who   sustains 
the  world  on  his  head.     He  has  snakes  for  his  belt,  and    his   ears 
a,re  adorned  with  ear-rings    made  of  snakes.     Snakes   form   also 
the  sacred  threid  he  wears.     An  elephant  skin    forms  his   upper 
garment. *^^^     He  sometimes  laughs   and  sometimes   sings   and 
sometimes  dances  most  beautifully.     Surrounded  by  innumerable 
spirits  and  ghosts,  he  sometimes  plays  on    musical    instruments. 
Diverse  again   are  the   instruments   upon    which   he   plays,  and 
sweet  the  sounds  they  yield.^^^     He   sometimes   wanders   (over 
crematoria),  sometimes  yawns,  sometimes   cries,  and   sometimes 
causes   others  to  cry.     He  sometimes  assumes   the   gui^-e   of  one 
that   is   mad,  and   sometimes   of  one  that   is    intoxicated,  and 
he  sometimes  utters  words  that  are   exceedingly   sweet.^^^     En- 
dued   with    appalling   fierceness,    he   sometimes    laughs    loudly, 
frightening  all   creatures   with   his   eyes.     He   sometimes  sleeps 
find   sometimes   remains   awake     and   sometimes  yawns   as   he 
pleases.^^^     He  sometimes  recites  sacred  Mantras   and  sometimes 
becomes  the  deity  of  those  Mantras  which  are  recited.     He  some- 
times performs  penances  and  sometimes   becomes  the   deity   for 
whose  adorxtion  those  penances   are  undergone.     He   sometimes 
make >  gifts  and  sometimes  receives  those  gifts;  sometimes   dis- 
poses himself  in    Yoga   and   sometimes   becomes   the  object   of 
the  Yoga  contemplation  of  others.-^^*^     He  may   be   seen    on    the 
sacrificial  platform  or  in  the  sacrificial   stake ;  in    the    midst   of 
pie  cowpen  or  in  the  fire.     He    may  not   again    be   seen    there. 
}Ie  may  be  seen  as  a  boy  or  as  an  old    man.-^^"     He   sports   with 
the  daughters  and  the  spouses  of  the   Rishis.     His   hair   is   long 
and    stands   erect.      He   is    perfectly     naked,    for   he   has   the 
horizon  for  his   garments.     He  is   endued   with   terrible   eyes.^^'' 
He  is  fair,  he  is   darkish,  he   is   dark,  he   is   pale,  he    is   of  the 
color   of  smoke,  and   he   is  red.     He   is   possessed   of  eyes   that 
^.re  large  and  terrible.     He  has  empty  space  for  his  covering   and 
he  it  is  that  covers  all  things.^^^     Who  is  there   that   can    truly 
.  understand  the  limits  of  Mahadeva  who  is  formless,  who  is  made 

*  Every  person  belonging  to  the  three  superior  orders  bears  the  Upa- 
vita  or  sacred  thread  as  his  badge.  The  deities  also,  including  Mahadeva, 
bear  the  Upavita.     Mahadeva'a  Upavita  is  made  of  living  snakes. — T. 


Farva.]  anucasana  parva. 


05 


up  of  illusion,  who  is  of  the  form  of  all  actions   and   operations 
in  the  universe,  who  assumes   the    form   of  Hiranyagarbha,  and 
who  is  without  beginning  and  without  end,  and  who   is  without 
birth.*^^'-*     He  lives  in  the  heart    (of  every  creature).     He  is  tho 
iife-breath,  he  is  the  mind,  and  he  is  the  Jiva  (that   is   invested 
in  the  material  case).     He    is   the   soul    of  Yoga,  and   it   is   he 
that  is   called   Yoga.     He  is  the  Yoga-contemplation   into  which 
Yogins   enter.     He  is  the  Supreme    Soul.     Indeed,  Mahe9wara 
is  capable  of  being  comprehended  not  by  the   senses  but  through 
only  the  Soul   seizing   his   existence.f^""     He   plays   on   diverse 
musical  instruments.     He  is  a  vocalist.    He  has  a  hundred   thou- 
sand  eyes.     He  has  one  mouth,  he  has  two  mouths,  he  has  three 
mouths,  and  he  has  many  mouths.^*'^     Devoting   thyself  to   him, 
setting  thy  heart  upon  him,  dependh)g   upon   him,  and   accept- 
ing him  as  thy   one   refuge,  do    thou,   0   son,   adore   Mahadeva 
and  then  mayst  thou  obtain  the  fruition   of  all  thy  wishes  1^°'-^ — 
Hearing  those  words  of  my  mother,  O  slayer  of  foes,  from   that 
day  my  devotion    was   directed   to   Mahadeva,  having   nothing 
else  for  its  object.^*'^     I  then  applied   myself  to  the   practice   of 
the  austerest  penances  for   gratifying  Cankara.     For   one   thou- 
sand years  I  stood  on  my   left  toe.^^*     After   that   I   passed   one 
thousand  years,  subsisting  only  upon  fruits.     The  next  one  thou- 
sand years  I  passed,  subsisting  upon    the   fallen    leaves  of  trees. 
The  next  thousand  years  I  passed,  subsisting  upon  water  only."^ 
After  that  I  passed  seven  hundred  years,  subsisting  on  air  alone. 
In  this  way  I  adored  Mahadeva  for  a  full  thpusand  years   of  the 
celestials.^*^"     After  this,  the  puissant  Mahadeva,   the   Master   of 

*  'Anipa'  is  formless,  or  as  the  Commentator  explains,  'nishkala,'  i.  e. 
without  parts,  being  indivisible.  'Adyanipa'  is  full  of  or  made  up  of 
Mayii  or  illusion.  'Atirupa'  is  'of  the  form  of  multifarious  acts  or 
operations  or  effects  in  the  universe.     'Adyarupa'  is  'Hiranyagarblia.' — T. 

t  The  Commentator  explains  that  by  saying  that  Mahe9wara  is  in  tha 
heart,  &c.,  what  is  stated  is  that  he  is  the  several  cases  of  which  Jiva 
is  made  up  while  in  his  unemancipate  state,  viz.,  the  Annamaya  kosha, 
the  Pi-ilnmaya  kosha,  the  Manomaya  kosha,  and  the  VijnSnmaya  kosha. 
What  is  meant  by  'Yogatman'  is  that  he  is  the  Soul  or  essence  of  Yoga 
or  the  'Chida'^hidgranthi,'  i.  e.,  (the  Anandnmaya  kosha.  By  'Yoga- 
sanjnita'  is  meant  that  he  it>  Yoga  or  the  'Twam  padarthah.' — T. 

[     9     ] 


•OG  MAHABHA-RATA.  [AnvJSsanika 

All  the  universe  became  gratified  with  me.  Desirous  of  ascer- 
taining whether  I  was  solely  devoted  to  him  and  him  alone,^^'' 
he  appeared  before  me  in  the  form  of  Cakra  surrounded  by  all 
the  deities.  As  the  celebrated  Cakra,  he  had  a  thousand  eyes 
on  his  person  and  was  armed  with  the  thunder-bolt.^"®  And  he 
rode  on  an  elephant  whose  complexion  was  of  the  purept  white, 
with  eyes  red,  ears  folded,  the  temporal  juice  trickling  down  his 
cheeks,  with  trunk  contracted,  terrible  to  look  at,  and  endued 
with  four  tusks.  Indeed,  riding  on  such  an  elephant,  the  illus- 
trious chief  of  the  deities  seemed  to  blaze  forth  with  his  energy. 
With  a  beautiful  crown  on  his  head  and  adorned  with  garlands 
round  his  neck  and  bracelets  round  his  arms,  he  approached 
the  spot  where  I  was.-^®^"'^^"  A  white  umbrella  was  held  over 
his  head.  And  he  was  waited  upon  by  many  Apsaras,  and 
many  Gandharvas  sang  his  praise.^^^     Addressing   me,  he  said, — 

0  foremost  of  regenerate  persons,  I  have  been  gratified  with 
thee.  Beg  of  me  whatever  boon  thou  desirest,^^- — Hearing 
these  words  of  Cakra  I  did  not  become  glad.  Verily,  O  Krish- 
aia,  I  answered  the  chief  of  the  celestials   in    these   words  ;^"— 

1  do  not  desire  any  boon  at   thy   hands,  or   from   the   hands   of 
any  other  deity  !     0  amiable  deity,  I  tell   thee  truly,  that  it   is 
Mahadeva  only  from  whom  I  have  boons   to  ask  !^^*     True,  true 
it  is,  0  Cakra,  true  are  these  words  that  I   say  unto  thee  !     No 
«ther  words  are  at  all  agreeable  to  me   save   those   which   relate 
to  Mahe(;wara.^^^     At  the  command   of  that    Lord  of  all   crea- 
tures, lam  ready   to   become   a   worm   or  a   tree   with   many 
branches.     If  not  obtained  through    the   grace   represented   by 
Mahadeva's   boons,   the   very    sovereignty   of  the   three    worlds 
would  not  be  acceptable  to  me}''^     Let  me  be  born   among   the 
very  Cwapakas  but  let  me  still  be  devoted  to   the  feet    of  Hara ! 
Without,  again,  being  devoted   to   that    Lord  of  all   creatures, 
I  would  not  like  to  have  birth  in  the  palace  of  Indra  himself  I^'''' 
If  a  person  be  wanting  in  devotion    to   that   Lord   of  the    uni- 
verse,— that  Master  of  the  deities  and   the   Asuras, — his   misery 
will  not  end  even  if  from  want  of  food  he  has   to   subsist   upon 
only  air  and  water.*^^*^     There  is   no   need   of  other   discourses 

*■    1    -      I.  .1  ■  ! __^ _- .   ■  ■  ■       -    ., .* 

*  The  meaning  seems  to  ba  this  :  the  man  that  is  not  devoted  to  Maha- 


Pa^t-aJ  ANUCASANA  PARVA.  G7 

that  are  even  fraught  with  other   kinds   of  morality   and   rlght- 
eusness,  unto  those  persons    who    do   not   like   to   live   even   » 
moment  without  thinking    of  feet    of  IMahadeva.^^"     When    tho 
unrighteous   or    sinful    Yuga   comes,  one  should   never   pass  a 
moment  without  devoting  his  heart  upon    Mahadeva.     One  that 
has  drank  the  Amrifca  constituted  by  the  devotion  to   Hara,  one 
becomes  freed  from  the  fear  of  the  world.^®°     One  that   has   not 
obtained  the  grace  of  Mahadeva  can    never   succeed   to   devote 
oneself  to   Mahadeva   for  a  single  day  or  for  half  a  day   or  for  a 
Muhurta  or  for  a  Kshana  or  for  a  Lava.^*^^     At  the  command  of 
MahJldeva  I  shall  cheerfully  become  a   worm   or   an    insect,  but 
I  have  no  relish  for  even  the  sovereignty  of  the   three   worlds   if 
bestowed  by  thee,  0  Cakra  !^®^     At  the  word  of  Hara   I   would 
become  even  a  dog.     In  fact,  that  would  accord  with  my  highest 
wish.      If  not   given   by  Mahe(;wara,    I    would   not   have   the 
sovereignty  of  the  very  deities.^®^     I  do  not   wish   to   have   this 
dominion  of  the  heavens.     I  do  not  wish  to  have  the  sovereignty 
of  the  celestials.     I  do  not  wish  to  have  the  region   of  Brahman. 
Indeed,  I  do  not  wish  to  have  that  cessation   of  individual  exist- 
ence which  is  called  Emancipation  and   which   involves   a   com- 
plete identification  with  Brahma.     But  I   want   to   become   tho 
slave   of  Hara.^^*     As   long   as   that   Lord  of  all   creatures,  the 
illustrious  Mahec^a  with  crown  on  his   head  and   body   possessed 
of  the  pure  white  complexion  of  the  lunar  disc,  does  not  become 
gratified  with  me,  so  long  shall  I  cheerfully  bear  all  those  aftiic- 
tions,  due  to  a   hundred   repetitions  of  decrepitude,  death   and 
birth,  that  befall  to  the  lot  of  embodied  beings.^**^     What  person 
in  the  universe  can  obtain  tranquillity  without  gratifying  Rudra 
that  is  freed  from  decrepitude   and  death,  that   is   endued   with 
the  effulgence  of  the   Sun,  the   Moon,  or  the   fire,  that   is   the 
root  or  original  cause  of  everything  real  and  unreal  in  the   three 
worlds,  and  that  exists  as  one   and   indivisible   entity  ?^®''     If  in 
consequence   of  my  faults,  rebirths  be   mine,  I   shall,  in   those 
new  births,  devote  myself  solely  to  Bhava  ! — ^^^ 


deva  is  siu-e  to  be  subjected  to  misery.  His  distress  will  know  no  bounds. 
To  thiuk  that  such  a  man  has  reached  the  lowest  depth  of  misery  only 
when  from  want  of  food  he  has  to  live  upon  water  or  air,  as  to  thirJt 
what  would  not  be  correct. — T. 


6S  MAHABHARATA.  [Anucasaiiika 

"' ^Tndra  said, — What   reasons  canst   thou   assign    for   the 

existence  of  a  Supreme  Being  or  for  His  being  the   cause   of  all 

causes  ? — ^*® 

«  < — Upaman^'u  said, — I  solicit   boons    from    Him    whom    ut- 
terers  of  Brahma   has   described   as   existent   and   non-existent, 
manifest  and  unmanifest,  eternal  or  immutable,  One  and  many.^**'-* 
I  solicit  boons  from  Him  who  is  without   beginning  and   middle 
and  end,  who  is  Knowledge  and  Puissance,   who  is  inconceivable 
and  who  is  the   Supreme   Soul.^^°     I   solicit   boons   from   Him 
■whence  is  all  Puissance,  who   has   not   been    produced   by   any 
one,  who   is   immutable,    and    who,    though   himself   unsprung 
from   any   seed,  is   the   seed  of  all  things  in  the  universe.^'"     I 
solicit  boons  from  Him  who  is  beyond  the  attribute  of  Darkness, 
who  is  blazing  Effulgence,  who  is   the   essence  of  all   penances, 
who  transcends  all  faculties  of  which  we  are  possessed  and  which 
we  may  devote  for  the  purpose   of  comprehending   him,  and   by 
knowing  whom  every  one  becomes  freed  from   grief  or   sorrow/'-*^ 
I  worship  him,  O  Purandara,  who  is  conversant  with   the   crea- 
tion of  all  elements  and   the   thoughts   of  all   living   creatures, 
and  who  is  the  original  cause  of  the  existence  or   creation    of  all 
creatures,  Avho  is   omnipresent,  and   who   has   the   puissance   to 
give  every  thin  g.*^'-*^     I  solicit  boons   from  Him   who  cannot  be 
comprehended  by   argument,  who  represents  the   object   of  the 
Sankhya  and  the  Yoga  systems   of  philosophy,  and    who   trans- 
cends all   things,  and    whom   all   persons   conversant    with   the 
topics  of  enquiry  worship   and   adore.f  ^'''*     I   solicit   boons  from 
Him,  0  Maghavat,  who  is  the  soul  of  Maghavat  himself,  who   is 
said  to  be  the  God   of  the  gods,  and  who   Is   the   Master   of  all 
creatures.^^^     I  solicit  boons   from  Him   who  it    was  that   first 
created  Brahman,  that  creator  of  all   the   worlds,  having   filled 
Space  (with  His  energy)  and  evoked  into  existence  the  primeval 


*  'Bhuta-bhavana-bhavajnam'  is  one  acquainted  with  both  the  'bhavatia' 
and  the  'bhava'  of  all  'bhiitas',  i.  e.,  all  the  living  creatures. — T. 

t  Without  the  Crutia,  He  cannot  be  comprehended,  for  he  is  above 
all  dialectics  or  arguments.  The  object  which  the  Sfnikhya  system  has  in 
view,  flows  from  Him,  and  the  object  also  which  the  Yogins  have  in  view 
has  its  origin  in  Him. — T. 


Parva.]  anucas.vna  parva.  C9 

gg.^  *i9o     Who  else  than  that  Siii)reme  Lord  could  be  the   crcat'or 

of  Fire,  Water,  Wind,  Eirbh,  Space,  Mitid,  and  that    which  is 

called  Mxhat  ?^"^     Tell  me,  O  C.ikra,  who  else  than    Civa   could 

create    Mind,  Understanding,   Consciousness   or   Ego,  the    Tan- 

matras,  and  the  senses  ?     Who  is  tliere   higher   than    Civa  ?t"* 

The  wise   say   thab   the  Grandsire    Brahman   is   the   creator   of 

this  universe.     Brahman,  however,  acT[uired   his  high   puissance 

and  prosperity  by  adoring  and   gratifying   Mahildeva,  that  God 

of  gods.^'-''-'      That   high   puissance  (consisting   of  all   the   three 

attributes  of  cre:ition,  protection,  and  destruction),  which  dwells 

in  that   illustrious   Being    who   created    Brahman,  Vishnu,  and 

Rudra,  was   derived    from    Mahadeva.     Tell   me   who   is   there 

that  is  superior  to  the  Supreme  Lord  ?+3oo     w/"ho  el?e  than    that 

God  of  gods  is  competent  to  unite  the  sons  of  Diti  with  lordship 

and    puissance  judging   by    the  sovereignty   and   the   power  of 

oppressing  conferred  upon  the  foremost  of  the  Daityas    and    the 

Danavas  ?$-°^     The  different   points   of  the   horizon.  Time,  the 

Sun,  all  fiery   entities,  planets,  wind,  water,  and  the   stars   and 

constellations, — these,  know  thou,  are  from   Mahadeva.     Tell    U3 

who  is  higher  than  the  Supreme  Lord  ?"""     Who   else    is   there, 

than  Mahadeva,  in  the  matter  of  the  creation  of  Sacrifice   and 

the  destruction  of  Tripura  ?    Who  else  than  Mahadeva  has  acted 

the  part  of  the  grinder  of  the   foes,  coming   into   contact   with 

the  Daityas  and  the  Danavas  I'H"^'^     What  need,  0  Purandara,  of 

many  well-sounding  statements  fraught    with  specious  sophisms, 


*  Maliadeva,  here  spoken  of  as  Brahma,  firnt  filled  Space  with  his 
energy,  Space  forming,  as  it  were,  tlie  material  with  which  everytliing 
else  was  created.  Having  filled  Spane  as  it  were  with  creative  energy, 
he  created  the  primeval  egg  and  placed  Brahman  or  the  Grandsire  of  the 
universe  within  it. — T. 

t  'Tanniritras'  are  the  subtile  elements,  those  which  we  perceive  being 
gross  ones. — T. 

{  Here  Mahadeva  is  represented  as  Supreme  Brahma.  Hence,  the 
Being  that  ci'eated  Brahman,  Vishnu,  and  Rudra,  derived  his  power  to 
create  from  Mahadeva.     Thus  Mahadeva  is  Unmanifest  Brahma. — T. 

$  'Sampadayitum'  is  'ai9aryyena  samyojayitum'.  The  difficulty  lies  in 
the  first  line.     The  ablative  is  to  be  taken  as  'yabartha  or  lyablope'. — T. 

IT  This  is  an  instance  of  a  crux  ;  'adliipatya'  is  a  vei'b  of  incomplete 
predication,  implying  'etya'  or  encountering. — T. 


70  MAHABHARATA.'  [AnucHsaniJcct, 

•when  I  beliold  thee  of  a  thousand  eyes,  0  best  of  the  deities,""* 
— thee  that  art  worshipped  by  Siddhas  and  Gandharvas  and 
the  deities  and  the  Rishis  ?  0  best  of  the  KiKjikas,  all  this  is 
due  to  the  grace  of  that  God  of  gods,  viz.,  Mahadeva  !-°°  Know, 
O  Keijava,  that  this  all,  consisting  of  animate  and  inanimate 
existences  with  heaven  and  other  unseen  entities,  which  occurs 
in  these  worlds,  and  which  has  the  all-pervading  Lord  for  its  soul, 
has  flowed  from  M  iheQwara  and  has  been  created  (by  him)  for  en- 
joyment by  Jiva*'-""  In  the  worlds  that  are  known  by  the  names 
of  Bhu,  Bhuva,  Swah,  and  Maha,  in  the  midst  of  the  moun- 
tains of  Lokaloka,  in  the  islands,  in  the  mountains  of  Meru,  in 
all  things  that  yield  happiness,  and  in  the  hearts  of  all  creatures, 
O  illustrious  Maghavat,  resides  Mahadeva  as  persons  conversant 
with  all  the  topics  of  enquiry  say.^°''  If,  0  Cakra,  the  deities 
and  the  Asuras  could  see  any  other  puissant  form  than  Bhava's, 
"Would  not  both  of  them,  especially  the  former  when  opposed  and 
afflicted  by  the  latter,  have  sought  the  protection  of  that  form  ?^°* 
In  all  hostile  encounters  of  the  deities,  the  Yakshas,  the  Uragas, 
and  the  Rakshasas,  that  terminate  in  mutual  destruction,  it  is 
Bhava  that  gives  unto  those  that  meet  with  destruction  puis- 
sance commensurate  with  their  respective  conditions  as  depend- 
ent upon  their  acts.-°^  Tell  me,  who  else  than  Mahe9wara  is 
there  for  bestowing  boons  upon,  and  once  more  snatching  them 
away  from,  Andhaka  and  Cukra  and  Dundubhi  and  Mahisha  and 
many  foremost  of  Yakshas  and  Vala  and  Rakshasas  and  the 
Nivatakavachas  1"'^^  Was  not  the  vital  seed  of  Mahadeva,  that 
Master  of  both  the  deities  and  the  Asuras,  poured  as  a  libation 
upon  the  fire  ?  From  that  seed  sprung  a  mountain  of  gold. 
"Who  else  is  there  whose  seed   can   be   said   to   be   possessed   of 


*  Here  the  compassion  of  Malifideva  is  shown.  The  Comraer.tator  ex- 
plains that  'eshu'  refers  to  'these  worlds'  ;  'clietanachetanani'  would  include 
all  animate  and  inanimate  existences.  The  word  'adi'  following  implies 
•heaven  and  all  unseen  entities'.  'Avyaklamuktakega'  is  a  perijihrasis 
for  'jiva'  ;  'avyaktam  aspashtam  yathasyattatha  muktah  bhanti  tirohi- 
tam  nitya-muktatwamasya'  is  the  explanation  offered.  This  is,  no  doubt, 
•orrect.  The  sense  then  is  that  all  this  has  flowed  from  MaheQwara  and 
exiwts  for  being  enjoyed  by  Jiva. — T. 


l^arva.]  anucasana  parva.  71 

such  virtue.**^^  Who  else  in  this  world  is  sung  as  having  the 
horizon  only  for  his  garments  ?  Who  else  can  be  said  to  be 
a  Brahmacharin  with  vital  seed  drawn  up  ?  Who  else  is  there 
that  has  half  his  body  occupied  by  his  dear  spouse  ?  Who  else 
is  there  that  has  been  able  to  subjugate  the  god  of  desire  ^■f-'^'' 
Tell  me,  0  Indra,  what  other  Being  possesses  that  high  region 
of  supreme  felicity  that  is  applauded  by  all  the  deities?  Who 
else  has  the  crematorium  as  his  sporting  ground  ?  Who  else  is 
there  that  Is  so  praised  for  his  dancing  ?*^^  Whose  worship 
and  puissance  remains  immutable  ?  Who  else  is  there  that 
sports  with  spirits  and  ghosts  ?  Tell  me,  O  deity,  who  else  has 
associates  that  are  possessed  of  strength  like  his  own  and  that 
are,  therefore,  proud  of  that  strength  or  puissance  ?+-^*  Who 
else  is  there  whose  place  is  applauded  as  unchangeable  and 
worshipped  with  reverence  by  the  three  worlds  ?  Who  else  is 
there  ihxt  pours  rain,  gives  heat,  and  blazes  forth  in  Energy  ?"^* 
From  whom  else  do  we  derive  our  wealth  of  herbs  ?  Who  else 
upholds  all  kinds  of  wealth  ?  Who  else  sports  as  much  as  he 
pleases  in  the  three  worlds  of  mobile  and  immobile  things  ?^^* 
O  Indra,  know  Mahe9wara  to  be  the  original  Cause  (of  every- 
thing.) He  is  adored  by  Yogins,  by  Rishis,  by  the  Gandharvas, 
and  by  the  Siddhas,  with  the  aid  of  knowledge,  of  (ascetic) 
success,  and  of  the  rites  laid  down  in  the  scriptural  ordi- 
nances.S'^^     He  is  adored  by  both   the   deities   and   the   Asuras 

*  The  allusion  is  thus  explained  by  tlie  Commentator:  once  upon  a 
time  the  seed  of  Mahadeva  fell  upon  a  blazing  fire.  The  deity  of  fire 
removed  it,  unable  to  consume  it.  The  seed,  however,  thus  removed, 
became  converted  into  a  mountain  of  gold.  'Haimagiri'  is  not  Himavat 
or  the  mountains  of  Himalayas  as  the  Burdwan  translator  wrongly  pen* 
ilers  it.— T. 

t  'Ardhe  sthitii  kanta'  refers  to  the  transformation  of  Mahadeva  into 
a  foi-m  half  of  which  was  male  and  lialf  female,  the  male  half  being  the 
half  of  his  own  usual  form,  and  the  female  half  being  lialf  the  form 
of  his  dear  shou.->e  Uma  or  Parvati.  This  transformation  is  known  by  the 
name  of  'Haragauri'. — T. 

I  The  associates   of   Mahadeva  are  called   'Gana'.     'Deva'    is   in   the 
vocative  case.     The  Burdwan  translator  wrongly  takes   'deva-ganah'  as  a', 
compound  word  and  makes  a  mess  of  the  meaning. — T. 

^  The  Bombay  reading  is  'Vihitam  karunam   param'.     The   Commeu- 


7'2  MAHABHARATA.  [AniLcasamka 

vf'ith.  th©  aid  of  sacrifices  by  acts  and  the  affliction  of  the  ritual 
laid  down  in  the  scriptures.  The  fruits  of  action  can  never 
touch  him  for  he  transcends  them  all.  Being  such,  I  call  him 
the  ori^diial  ciuse  of  everything. ■*-^^  He  is  both  gross  and 
subtile.  He  is  without  compare.  He  cannot  be  seized  by  the 
senses.  He  i^  endued  with  attributes  and  he  is  divested  by 
them.  He  is  the  lord  of  attributes,  for  they  are  under  his  con- 
trol. Even  such  is  the  place  that  is  Mahegwara's."^'-*  He  is 
the  cause  of  the  continuance  and  the  creation  (of  the  universe). 
He  is  the  cause  of  the  univerce  and  the  cause  also  of  its 
destruction.  He  is  the  Past,  the  Present,  and  the  Future. 
He  is  the  parent  of  all  things.  Verily,  he  is  the  cause  of  every 
thing."-"  He  is  that  which  is  mutable,  he  is  the  unmanifest,  he 
is  Knowledge  ;  he  is  Ignorance ;  he  is  every  act;  he  is  every 
omission  ;  he  is  righteousness  ;  and  he  is  unrighteous]) ess.  Him, 
O  Cakra,  do  I  call  the  cause  of  everything.--^  Behold,  0  Indra, 
in  the  image  of  Mahadeva  the  indications  of  both  the  sexes. 
That  god  of  gods,  viz.,  Rudra,  that  cause  of  both  creation  and 
destruction,  displays  in  his  form  the  indicr.tions  of  both  the 
seves  as  the  one  cause  of  the  creation  of  the  universe.---  My 
mother  ibrmerly  told  me  that  he  is  the  cause  of  the  universe 
and  the  one  cause  of  everything.  There  is  no  one  that  is  higher 
than  19a,  0  Cakra  !  If  it  pleises  thee,  do  thou  throw  thyself 
on  his  kindness  and  protection.^^^  Thou  hast  visible  evidence, 
O  chief  of  the  celestials,  of  the  fact  that  the  universe  has  sprung 
from  the  union  of  the  sexes  (as  represented  by  Mahadeva).  The 
universe,  thou  knowest,  is  the  sum  of  what  is  vested  with, 
attributes   and   what   else   is  divested   of  attributes  and  has  for 


tator  adopts  it,  and  explains  it  as  'vihitam,  ajnatam  sat  jnapitam,  param 
karanam  avyaktasyapi  karanam'.  The  Bengal  reading,  however,  is  not 
faulty.— T. 

*  The  Bengal  reading  'karmayogya'  is  vicious.  The  Bombay  text 
reads  'karmayajna'  which,  of  course,  is  correct.  By  'karmayajiia'  is 
meant  tliat  sacrifice  which  is  performed  with  the  aid  of  actual  offerings 
of  flowers  and  herbs  and  animals  and  libation  of  ghee  and  meat,  &c., 
TheBe  are  opposed  to  mental  sacrifices  or  'manasa-yajna'.  It  is  curious  to 
see  that  tho  Burdwan  translator  adheres  to  the  vicious  reading  and  mis- 
iin  ler.itands  the  meaning.  Mahadeva  transcends  the  fruits  of  action,  i.  c, 
J  he  ha.i  no  budy  uiity  which  kippi-ie^J  and  miwsry  may  altach.— T. 


Parva.]  anucasana  parva.  14 

its  immediate  cause   the   seeds   of  Brahman   and    others.   Brah- 
man and    Indra    and    Hutru-a  and    Vishnu    and    all    the   other 
deities,  along  with  the  Daityas   and    the   Asuras,  crowned    with 
the  fruition  of  a  thousand  desires,  always  say  that  there  is   none 
that  is  higher  than  Mahadeva.*"'     Impelled  by  desire,  I  solicit, 
with  restrained  mind,  that   god    known    to    all    the  mobile    and 
immobile  universe, — him,  that  is,  who  has  been  spoken  of  as  the 
best  and  highest  of  all  the   gods,  and  who  is  auspiciousness  itself, 
— for  obtaining  without   delay    that  highest   of  all   acquisitions, 
viz.,  Emancipation. '■'-°     What  necessity   is  there  of  other  reasons 
(for   establishing  what   I  believe)  ?     The  supreme    Mahadeva  is 
the  cause  of  all  causes.     We  have  never    heard   that   the  deities 
have,  at  any  time,  adored  the  sign  of  any  other  god  than  Maha- 
deva."'    If  Maheijwara  be  not  accepted,  tell  me,  if  thou  hast  ever 
heard  of  it,  who  else  is  there  whose  sign  has  been  worshipped  or  is 
being  worshipped  by  all  the  deities  ?"^     He  whose  sign  is  always 
worshipped  by  Brahman,  by  Vishnu,  by  thee,  O  Indra,  with  all 
the  other  deities,  is  verily  the  foremost  of  all   adorable   deities.-"* 
Brahman  has  for  his  sign  the  lotus.  Vishnu  has  for  his  the  discus. 
Indra  has  for  his   the   thunder-bolt.     But   the   creatures   of  the 
world  do  not  bear  any  of  the  signs  that  distinguish   these  deities. 
On   the   other   hand,    all  creatures   bear   the  signs   that   mark 
Mahadeva  and  his  spouse.     Hence,  all  creatures  must  be  regarded 
as  beloneinsf  to  Mahecwara.-'^"     All  creatures  of  the  feminine  sex, 
have  sprang  from  Uma  s  nature  as  their   cause,  and   hence   it    ia 
they  bear  the  mark  of  femeninity  that  distinguishes  Uma  ;  while 
all  creatures  that  are  masculine,  having  sprung   from   Civa,  bear 
the  masculine  mark  that   distinguishes   Civa.     That  person    who 
says  that  there  is,  in  the   three    worlds   with   their   mobile   and 
immobile  creatures,  any   other   cause   than   the   Supreme   Lord, 
and  that    which  is  not  marked  with  the   mark    of  either   Maha- 
dera  or  his  spouse,  should   be   regarded   as   very   wretched   and 


*  The  Bombay  reading  'savikara-nirguna-ganam'  is  correct.  The 
Bengal  reading  having  'gunam'  (and  not  'ganam')  as  the  laat  word  of 
this  compound,  is  vicious.  The  Burdwan  tran^hitor  adheres  to  the  viciona 
reading  and  wrongly  renders  the  compound.  K.  P.  Singha  skips  over 
it.  Of  course,  'ganam'  means  sura  or  total.  'Iletodbhavam'  is  arsha  for 
•Hetasodbhavam'. — T. 

[     10     ] 


74i  MAHABHARATA.'  [AnucascinUca 

should  not  be  counted  with  the  creatures  of  the  universe."^® 
Every  being  with  the  mark  of  the  masculine  sex  should  be 
known  to  be  of  I^ana,  while  every  being  with  the  mark  of  the 
feminine  sex  should  be  known  to  be  of  Uma.  This  universe  of 
mobile  and  immobile  creatures  is  pervaded  by  two  kinds  of 
forms  {viz,,  male  and  female).''^^  It  is  from  Mahadeva  that 
I  wish  to  obtain  boons.  Failing  in  this,  O  Kau9ika,  I  would 
rather  prefer  dissolution  itself.     Go  or  remain,  O  Cakra,  as  thou, 

0  slayer  of  Vala,  desirest  !^^^  I  wish  to  have  boons  or  curses 
from  Mahadeva.  No  other  deity  shall  I  ever  acknowledge. 
Nor  would  I  have  from  any  other  deity  the  fruition  of  all  my 
wishes  !^^ — Having  said  these  words  unto  the  chief  of  the 
celestials,  I  became  overwhelmed  with  grief  at  the  thought  of 
Mahadeva  not  having  been  gratified  with  me  notwithstanding 
my  severe  austerities.^^*  Within  the  twinkling  of  an  eye, 
.however,  I    saw   the  celestial  elephant  I  had  beheld   before  me 

transformed  into  a  bull  as  white  as  a  swan,  or  the  iTasminum 
pubescens,  or  a  stalk  of  the  lotus,  or  silver,  or  the  ocean  of  milk. 
Of  huge  body,  the  hair  of  its  tail  was  black  and  the  hue  of  its 
•  eyes  was  tawny  like  that  of  honey ."^^"^®  Its  horns  were  hard 
as  adamant  and  had  the  color  of  gold.  With  their  very  sharp 
.  ends,  whose  hue  was  a  mild  red,  the  bull  seemed  to  tear  the 
Earth."^^  The  animal  was  adorned  all  over  with  ornaments 
made  of  the  purest  gold.  Its  face  and  hoofs  and  nose  and  ears 
were  exceedingly  beautiful  and  its  waist  too  exceedingly  well- 
-formed."^'^  Its  flanks  were  possessed  of  great  beauty,  and  its 
neck  was  very  thick.  Its  whole  form  was  exceedingly  agreeable 
and  beautiful  to  look  at.  Its  hump  shone  with  great  beauty 
and  seemed  to  occupy  the  whole  of  its  shoulder-joint.^^^  And 
it  looked  like  the  summit  of  a  mountain  of  snow  or  like  a 
•cliff  of  white   clouds  in  the  sky.     Upon  the  back  of  that  animal 

1  beheld  seated  the  illustrious  Mahadeva  with  his  spouse  Uma."*°' 
Verily,  Mahadeva  shone  like  the  lord  of  stars  while  he  is  at 
his  full.  The  fire  born  of  his  energy  resembled  in  effulgence 
the  lightning  that  flashes  amid  clouds.  Verily,  it  seemed  as 
if  a  thousand  suns  rose  there,  filling  every  side  with  a  dazzling 
splendour.  That  energy  of  the  Supreme  Lord  looked  like  the 
•Samvartaka   fire    which    destroys   all   creatures  at    the   end   of 


Parva.]  ANUCASANA  PARVA.  7o 

the   Yuga.-"""      Overspread    with     that   energy,    the'  horizon 
became  such  that  I  could  see  nothing  on  any   side.     Filled    with 
anxiety  I   once    more   thought    what   it  could    mean.-''*     That 
energy,  however,  did  not  pervade  every  side   for   any    length   of 
time,  for  soon,  through    the  illusion   of  that   god   of  gods,   the 
horizon  became  clear.-**     I  then  beheld    the   illustrious   Sthanu 
or  Mahe9wara,  seated  on    the  back    of  his   bull,  of  blessed   and 
agreeable  appearance  and  looking  like  a   smokeless   fire.-*^     And 
the  great  god  was  accompanied   by    Pjirvati  of  faultless  features. 
Indeed,    I   beheld   the   blue-throated   and  high-souled    Sthanu, 
unattached  to  everything,  that  receptacle  of  all  kinds  of  energy 
or  force,  endued  with  eight   and   ten   arms,  and    adorned    with 
all   kinds   of  ornaments.-**     Clad  in   white  vestments,  he  wore 
white   garlands,    and   had    white   unguents  smeared  upon    his 
limbs.     The   color   of   his   banner,  irresistible    in   the   universe, 
was  white.     The   thread   round   his  person   was  also   white."*'' 
He  was  surrounded  with  associates,  all   possessed   with   prowess 
equal    to   his   own,   who   were   singing   or  dancing   or   playing 
on  diverse  kinds   of  musical   instruments."*^     A   crescent  moon, 
of  pale  hue,  formed  his  crown,  and   placed   on    his   forehead   it 
looked  like   the   moon   that    rises   in   the   autumnal  firmament. 
He   seemed   to   dazzle   with   splendour  in    consequence   of  his 
three   eyes   that   looked   like   three   suns.-*^       The  garland,   of 
the    purest   white,  that   was   on  his  body,  shone   like  a  wreath 
of    lotuses,    of   the   purest     white,    adorned   with  jewels     and 
gems.'-^°     I  also  beheld,  0  Govinda,  the   weapons,  in  their   em- 
bodied   forms   and   fraught   with   every   kind   of    energy,   that 
belong  to  Bhava  of  immeasurable  prowess.^"    The   high-souled 
deity  held  a  bow  w^hose   hues  resembled   those   of  the   rainbow. 
That  bow  is  celebrated   under   the   name   of  Pinaka   and   is  in 
reality  a  mighty  snake."-     Indeed,  that   snake   of  seven   heads 
and   vast   body,    of  sharp   fangs   and   virulent   poison,    of  large 
neck  and  the    masculine   sex,  was  twined  round   with   the  cord 
that  served  as  its  bowstring."^     And  there   was   a   shaft  whose 
splendour  looked  like  that  of  the  sun  or  of  the  lire   that   appears 
at  the  end  of  the  Yuga.     Verily,  that  shaft   was  the   excellent 
Pa(;upata,  that  mighty  and  terrible  weapon ,*°*  which   is   witfr-^ 
out  a  second,  indescribable  for  its   power,  and   capable   of  strikr 


76  MAHABHARATA.  [AllUC^sanilca 

ing  every  creature   with   fear.    Of  vast   proportions,  it   seemed 
to  constantly  vomit  sparks   of  fire.^^"     Possessed   of  one    foot,  of 
large  teeth,  and  a   thousand   heads   and   thousand   stomachs,  it 
had  a  thousand  arms,  a  thousand  tongues,  and  a  thousand   eyes. 
Indeed,    it   seemed    to   continually     vomit   fire.'-^^®      O    thou   of 
mighty  arms,  that  weapon  is  superior  to  the  Brahma,  the   Nara- 
yana,    the     Aindra,    the    ^gneya,    and   the     Varuna    weapons. 
Verily,  it  is  capable  of  neutralising  every  other   weapon   in    the 
universe.-"^     It  was  with  that  weapon  that  the  illustrious  Maha- 
deva  had,  in  days  of  yore,  burnt   and   consumed   in    a    moment 
the  triple  city  of  the  Asuras.     With  the  greates  ease,  0  Govinda, 
Mahadeva,  using  that  single  arrow,  achieved  that   feat.-^®     That 
"Weapon,  shot  by  Mahadeva's  arms,  can,  without  doubt,  consume 
in   half  the   time   taken   up  by   a   twinkling   of  the   eye   the 
entire  universe  with  all   its    mobile   and   immobile   creatures.*'^'^ 
In  the  universe  there   is  no  being,  including  even  Brahman   and 
Vishnu  and  the  deities,  that  is  incapable  of  being  slain    by    that 
•weapon.     O  sire,  I  saw    that   excellent,  wonderful   and   incom- 
parabl©  weapon  in  the  hand   of  Mahadeva."*'"     There  is  another 
mysterious  and  very  powerful   weapon    which   is   equal   or,  per- 
haps, superior  to  the  Pa^upata.     I  beheld  that  also.     It  is   cele- 
brated in  all  the  worlds  as  the   Cula   of  the   Cula-armed   Maha- 
d©va."^^     Hurled  by  the  illustrious   deity,  that   weapon  is   com- 
petent to  rive  the  entire   Earth   or   dry   up   the   waters   of  the 
ocean   or   annihilate   the   entire  universe."^'     In   days   of  yore, 
Yuvana9wa's  son,  king  Mandhatri,  that   conqueror  of  the   three 
worlds,  possessed  of  imperial  sway   and   endued   with   abundant 
energy,  was,  with   all   his   troops,  destroyed   by   means   of  that 
weapon.^^^     Endued  with   great    might  and   great    energy   and 
resembling   Cakra   himself    in  prowess,  that   king,  O    Govinda, 
was  slain  by  the  Hakshasa   Lavana    with    the   aid   of  this  Cula 
which  he  had  got  from   Civa.-^*     That   Cula  has  a   very   keen 
point.     Exceedingly  terrible,  it  is  capable  of  causing  everybody's 
hair  stand  on  its  end.     I  saw  it   in   the   hand   of  Mahadeva,  aaj 
if  roaring  with  rage,  having  contracted   its  forehead   into   three 
wrinkles.-"^     It  resembled,  0  Krishna,  a   smokeless   fire   or   the 
Bun  that  rises  at   the   end   of  the   Yuga.     The   handle   of  that! 
Cula  was  made  of  a   mighty  snake.     It    is   really  inddscribableJ 


Farva.]  ANUCASANa  pauya!  77 

It  looked  like  tlrc  universal  Destroyer  himself  armed  with  hi« 
noose.''^''  I  saw  this  weapon,  0  Goviiida,  in  the  hand  of  Maha- 
deva.  I  beheld  also  anotlicr  weapon,  viz.,  that  sharp-edged 
battle-axe  which,  in  days  of  yore,  was  given  unto  Rama-**'  by 
the  gratified  Mahadeva  for  enabling  him  to  exterminate  the 
Kshatriyas.  It  was  with  this  weapon  that  Rama  (of  Bhrigu's 
race)  slew  in  dreadful  battle  the  great  Karttaviryya  who  was 
the  ruler  of  all  the  world.-""  It  was  with  that  weapon  that 
Jamadagni's  son,  0  Govinda,  was  able  to  exterminate  the 
Kshatriyas  for  one  and  twenty  times.-'*''*  Of  blazing  edge  and 
exceedingly  terrible,  that  axe  was  hanging  on  the  shoulder, 
adorned  with  a  snake,  of  Mahadeva.  Indeed,  it  shone  on  Maha- 
deva's  person  like  the  flame  of  a  blazing  fire.-^°  I  beheld  with 
Mahadeva  of  great  intelligence  innumerable  other  celestial  wea- 
pons. I  have,  however,  named  only  a  few,  0  sinless  one,  in 
con.?equence  of  their  principal  character.^^^  On  the  left  side 
of  the  great  god  stood  the  Grandsire  Brahman  seated  on  an 
excellent  car  unto  which  were  attached  swans  endued  with  the 
speed  of  the  mind.""  On  the  same  side  could  be  seen  Nura- 
yana  also,  seated  on  the  son  of  Vinatji,  and  bearing  the  conch, 
the  discus,  and  the  mace."'^  Close  to  the  goddess  Uma  was 
Skanda  seated  on  his  peacock^  bearing  his  fatal  dart  and  bells, 
and  looking  like  another  Agni.-^*  In  the  front  of  Mahadeva 
I  beheld  Nandi  standing  armed  with  his  Cula  and  looking  like 
a  second  Cankara  (for  prowess  and  energy).-^'^  The  Munis 
headed  by  the  Self-born  Manu,  and  the  Rishis  having  Bhrigu 
for  their  first,  and  the  deities  with  Cakra  at  their  head,  all  came 
there.-^"  All  the  tribes  of  .spirits  and  ghosts,  and  the  celestial 
Mothers,  stood  surrounding  ilahadeva  and  saluting  him  with 
reverence.-'^  The  deities  were  engaged  in  singing  the  praises 
of  Mahadeva  by  uttering  diverse  hymns.  The  Grandsire  Brah- 
man, uttering  a  Rathantara,  praised  Mahadeva.-^^  Nfirayana 
also,  uttering  the  Jyeshtha  Saman,  sang  the  praises  of  Bhava. 
Cakra  also  did  the  same  with  the  aid  of  those  foremost  of  Vedic 
Mantras,  viz.,  the  Cata-Rudriyam.-^'-*  Verily,  Brahman  and 
Narayana  and  Cakra, — those  three  high-souled  deities, — shone 
there  like  three  sacrificial  fires."^°  In  their  midst  shone  the 
illustrious  god  like  the  sun  in  the   midst  of  his  corona,  emerged 


T'S  MAHABHARATA.'  [Anucasaiiilca 

froin  autumnal  elouds."^^  I  beheld  myriads  upon  m3riads  of 
^ns  and  moons  also  in  the  sky,  0  Ketjava.  I  then  praised 
the  illustrious  Lord  of  everything,  the  supreme  Master  of  the 
universe.'"*'' 

"  'Upamanyu   continued, — I   said, — Salutations   to   thee,'   O 
illustrious  ojie,  0  thou  that  constitutest  the   refuge  of  all  things, . 
O  thou  that   art   called   Mahadeva  !     Salutations   to   thee   that 
assumest  the  form  of  Cakra,  that  art  Cakra,  and  that   disguisest 
thyself  in  the  form  and   vestments  of  Cakra.-^^     Salutations   to 
thee  that  art  armed  with  the  thunder,  to   thee  that   art   tawny, 
and  thee  that   art   red.     Salutations   to   thee   that   art   always 
armed  with  the  Pinaka,  to  thee  that  always   bearest   the   conch 
and  the  Cula."®*     Salutations  to  thee  that  art  clad  in   black,  to 
the«  that  art  of  dark  and  curly  hair,  to   thee   that   hast  a   dark 
deer-skin  for  thy  upper  garment,  to  thee  that   presidest  over  the 
eighth  lunation    of  the   dark   fortnight.'^*^     Salutations   to   thee 
that  art  of  white  complexion,  to  thee  that   art   called    white,  to 
thee   that   art   clad   in    white   robes,  to   thee   that   hast   limbs 
smeared  with  white  ashes,   to   thee   that   art   ever   engaged   in 
white  deeds."^®     Salutations  to   thee   that   art   red   of  color,  to 
thee  that  art  clad  in  red  vestments,  to   thee   that   own  est  a   red 
banner  with  red  flags,  to  thee   that   wearest   red   garlands  and 
usest  red  unguents.-^''     Salutations  to  thee   that   art   brown   in 
complexion,  to  thee  that  art  clad   in   brown   vestments,  to   thee 
that  hast  a  brown  banner  with  brown  flags,  to  thee  that   wear- 
est brown  garlands  and   usest  brown   unguents.     Salutations  to 
thee  that  hast  the  umbrella   of  royalty   held   over   thy   head,  to 
thee  that  wearest  the   foremost   of  crowns.-®^     Salutations   unto 
thee  that  art  adorned  with   half  a  garland   and   half  an  armlet, 
to  thee  that  art  decked  with  one  ring  for  one   ear,  to   thee  that 
art  endued  with  the  speed  of  the  mind,  to  thee  that  art   endued 
with  great  effulgence."'^'''     Salutations  to  thee  that  art   the   fore- 
most of  deities,  to  thee  that  art  the  foremost   of  Munis,  to   thee 
that   art  the   foremost   of  celestials  !     Salutations   to   thee   that 
-wearest  half  a  wreath  of  lotuses,  to  thee  that  hast  many   lotuses 
on  thy  body.-''"     Salutations  to   thee   that   hast    half  thy   body 
smeared    with  sandal   paste,  to   thee   that   hast   half  thy   body 
decked   with   garlands   of  flowers  and   smeared    with    fragrant 


^arva.]  anucasana  parva."  79 

unguents  *"^^     Salutations  to  thee  that    art   of  the   colnploxion 
of  the  Sun,  to  thee  that  art  like  the   Sun,  to   thee    whose   face 
is  like  the  Sun,  to  thee  that    hast   eyes   each   of  which    is   like 
the  Sun.--'-     Salutations  to   thee   that   art    Soma,  to   thee   that 
art   as   mild   as   Soma,    to   thee   that   bearest    the    lunar   disc, 
to  thee  that  art  of  lunar  aspect,  to  thee  that   art    the   foremost 
of  all  creatures,  to  thee  that  art  adorned  with  a  set   of  the    mcwt 
beautiful  teeth.-''^     Salutations  to  thee  that  art  of  a  dark   com- 
plcKion,  to  thee  that  art  of  a  fair  complexion,  to  thee   that   hast 
a  form  half  of  which  is  yellow  and  half  white,  to  thee  that    hasfc 
a  body  half  of  which  is  male   and  half  female,  to  thee   th".t   art 
both  male   and   female."^*     Salutations   to   thee   that  ownest   a 
bull  for  thy  vehicle,  to  thee  that  proceedest  riding  on    the   fore- 
most  of  elephants,  to   thee   that   art   obtained   with   difficultr, 
to  thee  that  art  capable   of  going  to   places   unapproachable   by 
others.      Salutations  to   thee    whose   praises   are   sung   by    the 
Ganas,  to  thee  that  art   devoted  to  the   diverse   Ganas,  to   thee 
that  foUowest  the  track  that  is  trod  by  the   Ganas,  to   thee   that 
art  always  devoted  to  the  Ganas  as   to  a    vow.^'"^'^*     Salutations 
to  thee  that  art  of  the  complexion   of  white   clouds,  to  thee  that 
hast  the  splendour   of  the  evening  clouds,  to  thee   that   art   in- 
capable of  being  described   by  names,  to   thee   that   art   of  thy 
own  form  (having  nothiiig  else  in  the   universe   with   which   it 
can  be  cumpared)."'-*^     Salutations  to  thee  that  wearest  a  beauti- 
ful garland  of  red  color,  to  thee  that  art  clad  in    robes   of  red."'® 
Salutations  to  thee    that   hast   the   crown    of  thy    head   decked 
with  gems,  to  thee  that  art  adorned    with   a   half-moon,  to   thee 
that  wearest  many  beautiful  gems  in   thy  diadem,  to   thee   that 
hast  eight  flowers  on  thy  head.""^     Salutations  to  thee  that   hast 
a  fiery  mouth  and  fiery  eyes,  to  thee   that    hast   eyes   possessing 
the  etfulgence   of  a   thousand    moons,  to   thee    that    art   of  the 
form  of  fire,  to  thee  that   art    beautiful   and   agrecxble,  to   thee 

*  Mahficleva's  body  is  half  male  and  half  female.  The  male  half  has 
garlands  of  bones,  the  female  half  garlands  of  flowers.  The  male  half 
has  everything  that  is  rejected  by  others  ;  the  female  half  has  all  thing.-i 
that  are  coveted  by  others.     This  particular  form   of  Mahadeva   is  called 

«'Har.v-Guiri/'-T. 


g(J  MAHABHARATA.  [Aniicinsanika, 

that  art  inconceivable   and    mysterious.''"°     Salutations   to   thee 
that  xaiige.'^t    through    the  firmament,  to   thee    that    lovest   and 
residest  in  lands  affording  pasture  to  kine,  to  thee   that    walkesfc 
on  the  Eirth,  to  thee  that  art  the  Eirth,  to    thee   that   art   in- 
finite, to  thee   that   art   exceedingly   auspicious.^'*^     Salutations 
to  thee  that  art  unclad  (or  hast  the  horizon  alone    for   thy    vest- 
ments), to  thee  that  makest  a  happy  home  of  every  place   Avhere 
thou  mavst  happen  to  be  for   the    moment.     Salutations  to  thee 
that  has*  the  universe    for   thy   home,  to   thee   that   hast  both 
Knowledge  and  Felicity    for   thy  Soul.^°-     Salutations   to   thee 
that  always  wearest  a  diadem,  to  thee  that  wearest  a  large  armlet, 
to  thee  that  hast  a  snake   for   the   garland   round   thy   neck,  to 
thee  that  wearest  many  beautiful  ornaments   on    thy   person.''"* 
Salutations  to   thee  that   hast   the    Sun,  the   Moon,  and   Agni 
for  thy   thre£   eyes,  to   thee   *hat   art    possessed   of  a   thousand 
eyes,  to  thee  that  art  both   male  and   female,  to   thee   that   art 
divested   of  sex,  to  thee   that  art   a    Sankhya,  to  thee   that  art 
a  Yogin.'"*     Salutations   to   thee   that   art   the   grace   of  those 
deities  who  are  worshipped    in    sacrifices,  to   thee   that   art   the 
Atharvans,    to   thee    that   art   the     alleviater   of    all    kinds   of 
disease  and  pain,  to  thee  that  art  the  dispeller  of  every  sorrow.^"* 
Salutations  to  thee  that  roarest  as  deep   as   the   clouds,  to   thee 
that  puttest  forth  diverse    kinds   of  illusions,  to    thee   that    pre- 
sidest  over  the  soil  and  over  the  seed  that  is  sown   in    it,  to   thee 
that  art   the  Creator  of  everything.^""     Salutations  to  thee  that 
art  the  Lord  of  all  the  celestials,  to  thee  that  art  the   Master   of 
the  universe,  to  thee  that  art  endued  with  the  speed  of  the  wind, 
to  thee  that  art  of  the  form  of  the  wind.^°^     Salutations  to  thee 
that  wearest  a  garlaiid  of  gold,  to  thee  that  sportest  on  hills  and 
mountains,*  to  thee  that   art   adored   by   all    who  are   enemies 
of  the   gods,    to   thee   that   art   possessed   of  fierce   speed   and 
energy.^""*     Salutations   to   thee   that   torest   away    one   of  the 
heads  of  the  Grandsire   Brahman,  to   thee   that   hast   slain   the 
A.sura  named   Mahisha,  to   thee   that   assumest   three   forms,  to 
thee  that  bearest  every   form.^°^     Salutations   to   thee   that   art 
the  destroyer  of  the  triple  city  of  the   Asuras,  to   thee   that   art 


*  'Girimfila'  is  explained  by  tlie  Comraentr-ator  as  one  that  aports  on 
hill-i  aiii  luyauUiiiiu. — 'i.\ 


Parva.]  anucasana  parva.  8t  '<' 

the  destroyer  of  (Daksha's)  saeritice,  to  thee  that  art  the  des- 
troyer of  the  body  of  the  deity  of  Desire,  to  thee  that  wicldesfc 
the  rod  of  destruction.^^"  Sdutations  to  thee  that  art  Skanda, 
to  tliee  that  art  Visakha,  to  thee  that  art  the  rod  of  the 
Brahmana,  to  thee  that  art  Bhava,  to  thee  that  art  Sarva,  to 
thee  that  art  of  universal  form.^"  Sahitatious  to  thee  that  art; 
I(;ana,  to  thee  that  art  the  destroyer  of  Bhaga,  to  thee  that  art 
the  slayer  of  Andhaka,  to  thee  that  art  the  universe,  to  thee 
that  art  possessed  of  illusion,  to  thee  that  art  both  conceivable 
and  inconceivable.*^^-  Thou  art  the  one  end  of  all  creatures, 
thou  art  the  foremost,  thou  art  the  heart  of  everything.  Thou 
art  the  Brahman  of  all  the  deities,  thou  art  the  Red  and  Blue 
of  the  Rudras.^^^  Thou  art  the  Soul  of  all  creatures,  thou  art 
He  called  Purusha  in  the  Siinkhya  philosophy,  thou  art  the 
Rishabha  among  all  things  sacred,  thou  art  that  which  is  called 
auspicious  by  Yogins  and  which,  according  to  them,  is  without 
parts  (being  indivisible).^^*  Amongst  those  that  are  observant 
of  the  different  modes  of  life,  thou  art  the  House-holder,  thou 
art  the  great  Lord  amongst  the  lords  of  the  universe.  Thou 
art  Kuvera  among  all  the  Yakshas,  and  thou  art  Vishnu 
amongst  all  the  sacrifices.-f-'^^'^  Thou  art  Meru  amongst  moun- 
tains, thou  art  the  Moon  among  all  luminaries  of  the  firma- 
ment, thou  art  Va^ishtha  amongst  Rishis,  thou  art  Surya 
among  the  planets.^^®  Thou  art  the  lion  among  all  wild 
animals,  and  among  all  domestic  animals  thou  art  the  bull  that 
is  worshipped  by  all  people.'"^  Among  the  Adityas,  thou  art 
Vishnu  (Upendra),  among  the  Vasus,  thou  art  Pavaka,  among 
birds  thou  art  the  son  of  Vinata  (Garuda),  and  among  snake;? 
thou  art  Ananta  (Cesha).^^'^  Among  the  Vedas  thou  art  the 
Samans,  among  the  Yajushes  thou  art  the  Cata-Rudriyam, 
among  Yogins  thou  art  Sanatkumara,  and  among  Sankhya.? 
thou  art  Kapila.^"  Among  the  Maruts  thou  art  Cakra,  among 
the  Pitris  thou  art  Devarat,  among  all  the  regions  (for  the 
residence  of  created  beings)    thou   art   the   region   of  Brahman, 


*  All  the  texts  have  'Bhavaghni'iya'.  The  correct  reading,  however, 
yi'ems  to  be  'Bhagaghnaya',  especially  as  the  reference  to  Andhaka  occura 
immediately  after. — T. 

t  'Vishnu'  means  here  the  foremost  of  sacrifices. — T. 

[      11      1 


82  MAHABHARATA^  '  [Anucasamlcct 

and  amongst  all  the  ends  that  creatures  attain  to,  thou  art 
Moksha  or  Emancipation.^"**  Thou  art  the  Ocean  of  milk  among 
all  oceans,  among  all  rocky  eminences  thou  art  Himavat, 
among  all  the  orders  thou  art  the  Brahmana,  and  among  all 
learned  Brahmanas  thou  art  he  that  has  undergone  and  is 
observant  of  the  Diksha.^-^  Thou  art  the  Sun  among  all  things 
in  the  world,  thou  art  the  destroyer  called  Kala.  Thou  art 
whatever  else  possessed  of  superior  energy  or  eminence  exists 
in  the  universe.^'^^  Thou  art  possessed  of  supreme  puis- 
sance. Even  this  is  what  -represents  my  certain  conclusion. 
Salutations  to  thee,  O  puissant  and  illustrious  one,  O  thou  that 
art  kind  to  all  thy  worshippers.^-*  Salutations  to  thee,  O  lord 
'  'Of  Yogins.  I  bow  to  thee,  0  original  Cause  of  the  universe.  Be 
thou  gratified  with  me  that  am  thy  worshipper,  that  am  very 
miserable  and  helpless.^^*  0  Eternal  Lord,  do  thou  become 
the  refuge  of  this  adorer  of  thine  that  is  very  weak  and 
miserable  !  0  Supreme  Lord,  it  behooveth  thee  to  pardon  all 
those  trangressions  of  which  I  have  been  guilty,  taking  com- 
passion upon  me  on  the  ground  of  my  being  thy  devoted  wor- 
shipper !'-^  I  was  stupified  by  thee,  0  Lord  of  all  the  deities, 
in  consequence  of  the  disguise  in  which  thou  showedst  thyself 
to  me.  0  MahcQwara,  I  did  not  give  thee  the  Arghya  or  water 
to  wash  thy  feet  !*^-^^Having  hymned  the  praises  of  I^ana  in 
•this  way,  I  offered  him,  with  great  devotion,  water  to  wash  his 
feet  and  the  ingredients  of  the  Arghya,  and  then,  with  joined 
hands,  I  resigned  myself  to  him,  prepared  to  do  whatever  he 
would  bid.^"^  Then,  0  sire,  an  auspicious  shower  of  flowers 
fell  upon  my  head,  possessed  of  celestial  fragrance  and  bedewed 
with  cold  water.^-**  The  celestial  musicians  began  to  play  on  . 
their  kettle-drums.  A  delicious  breeze,  fragrant  and  agreeable, " 
began  to  blow  and  fill  me  with  pleasure.'-'-*  Then  Mahadeva, 
accompanied  by  his  spouse,  and  having  the  bull  for  his  sign, 
having  been  gratified  with  me,  addressed  the  celestials  assembled 
there  in  these  words,  filling  me  with  great  joy,**° — Behold,  ye 
deities,  the   devotion   of  the   high-souled   Upamanyu  !     Verily, 

*  These  articles  must  be  offered  to  a  visitor  whether  he  btands   in  need 
•oi  them  o»  not. — T. 


Tarva.]  anucasana  pava.  83 

steidy  and  great  is  that   devotion,  ;iik1    entirely    immutable,  for- 
it  exists  unalterably.^'^^ — Thus  adressed  by  the  great  God   armed ' 
with  the    Cula,   the   deities,  O    Krishna,  having   bowed   down' 
unto   him    and  joined    their     hands   in    reverence,    siid   these 
words,"*''- — 0  illustrious  one,  O  God  of  the  gods,  0  Master  of  the  ■ 
universe,  0  Lord  of  all,  let   this  best  of  regenerate    persons   ob- 
tain from  thee  the  fruition  of  all  his  desires  I^^''— Thus  addressed 
by  all  the  deities   with   the   Grandsire   Brahman    among   them, 
Carva,  otherwise  called  I^a  and   Cankara,  said   these   words,  aa^ 
if  smiling,  unto  me.^^*  > 

"  'The  illustrious  Cankara   said, — 0   dear   Upamanyu,  I   am 
gratified    with   thee  !     Behold   me,  O   foremost   of   Munis !     O 
learned  Rishi,  thou  art  firmly  devoted  to  me  and  well  hast    thou 
heen  tested  by  me.^^*     I   have   been   very   highly    pleased    with 
thee   in    consequence   of  this   thy   devotion   to   Civa.     I   shall,., 
therefore,  give  thee  today  the  fruition   of  whatever  desires   thou 
mayst  have  in  thy  heart  P^® — Thus   addressed   by   Mahadeva   of 
great  wisdom,  tears   of  joy    came   into    my   eyes   and    my   hair 
stood  on  its  end  (through  the  same  emotion).^*^    Kneeling   down- 
unto   him   and   bowing   unto   him   repeatedly,  I    then,  with   a 
voice  that  was  choked  with  delight,  said  unto   him,^^^ — 0   illus- 
trious god,  it  seems  to  me  that   I  was   hitherto   dead   and   that 
it  is  only  today  that  I  have  taken  my  birth,  and  that    my   birth 
hath  today  borne  fruit,   since  I  am  staying  now  in   the   presence 
ef  Him  Avho  is  the  Master  of  both  the  deities  and  the  Asuras  !^®* 
Who  else  is  more   praiseworthy  than   I,  since   I   am    beholding 
with  these   eyes   of  mine  Him   of  immeasurable   prowess   whonl 
the  very  deities  are  unable  to  behold  without  first  paying  hearty 
worship  ?^**'     That  which   they   that   are   possessed   of  learning 
and  wisdom  say  is  the   highest   of  all   topics,  which   is   Eternal, 
which  is  distinguished  from  all  else,  which   is   unborn,   which   is 
Knowledge,  which   is   indestructible,'*^  is  identical   with   thee, 
O  puissant  and  illustrious  one,   thee  that   art   the   beginning   of 
all  the  topics,  thee  that  art   indestructible   and   changeless,  thee 
that  art  conversant  with  the   ordinances    which   govern   all   the 
topics,  thee  that  art  the  foremost  of  Purushas,  thee   that  art  the 
highest  of  the  high.'^-     Thou  art   he   that  hadst   created   from 
thy  right  side  the  Grandsire  Brahman;  the  Creator  of  all  things 


p 

jB4  MAHABHARATA.  [AnucdsanUca 

Thou  art  he  that  hadst  created    from  thy    left   side   Vishnu    for 
protecting  the  Creation.^*'     Thou  art  that   puissant    Lord    who 
didst  create  Rudra  when  the  end  of  the   Yuga  came   and   when 
the  Creation  was  once  more  to  be  dissolved  away  !     That   Rudra 
who  sp»ang  from  thee  destroyed  the  Creation  with  all   its  mobile 
and  immobile   beings,^**  assuming   the   form   of  Kala   of  great 
energy,  of  the  cloud    Samvartaka   (charged   with   water   which 
myriads  of  oceans  are  not  capacious  enough  to  bear),   and  of  the 
all-consuming   fire.      Verily,    when    the   period   comes   for   the 
dissolution  of  the  universe,  that  Rudra  stands,  ready  to  swallow 
up  the  universe.^^"  Thou  art  that  Mahadeva  who  is  the   original 
Creator  of  the  universe  with  all  its  mobile  and  immobile  entities. 
Thou  art  he  who,  at  the   end   of  the    Kalpa,  stands,   withdraw- 
ing  all  things  into  thyself  !^*^     Thou  art  he  that   jiervadest   all 
things,  that  art  the  Soul  of  all  things,  thou  art  the   Creator   of 
the  Creator  of  all  entities.     Incapable  of  being  seen  by  even  any 
of  the  deities,  thou  art  he  that   exists,  pervading   all   entities.^*^ 
If,  0  lord,   thou  hast  been  gratified  with  me  and  if  thou  wouldst 
grant  me  boons,  let  this  be  the  boon,  0  Lord   of  all   the   deities, 
that  my  devotion  to  thee  may  remain  unchanged.**'^     O   best    of 
the  deities,  let  me,  through   thy   grace,  have  knowledge   of  the 
Present,  the   Past,  and   the   Future.^*^     I    shall   also,  with   all 
my  kinsmen   and    friends,  always   eat   food    mixed   with   milk. 
And  let  thy  illustrious  self  be  for  ever  present  at  our   retreat  !^^" 
' — Thus  addressed  by  me,  the  illustrious  Mahe9wara.  endued  with 
supreme  energy,  that  Master  of  all  mobile  and  immobile  entities, 
^iz.,  Civa,  worshipped  of  all  the   universe,  then   said   unto   me 
these  words : — ^^^ 

"  '^The  illustrious  Deity  said, — Be  thou  free  from  every 
misery  and  pain,  and  be  thou  above  decrepitude  and  death.  Be 
thou  possessed  of  fame,  be  thou  endued  with  great  energy,  and 
fce  spiritual  knowledge  thine  l'^'^'^  Thou  shalt,  through  my  grace, 
be  always  sought  by  the  Rishis.  Be  thy  behaviour  good  and 
righteous,  be  every  desirable  attribute  thine,  be  thou  possessed 
of  universal  knowledge,  and  be  thou  of  agreeable  appearance  P^* 
Let  undccaying  youth  be  thine,  and  let  thy  energy  be  like  that 
of  fire.  Wherever,  again,  thou  mayst  desire  the  presence,  that 
js  so  agreeable  to   thee,  of  the   ocean   of  milk,  there   shall   that 


Parva.]  anucasana  parva."  85 

ocean  appear  before  thee,  (ready  for  being  ntiliscd  by  thee  and 
thy  friends  for  purposes  of  thy  food)  •  Do  thou,  with  thy 
friends,  always  obtain  food  prepired  with  milk,  with  the  cele:^- 
tial  nectar  besides  being  mixed  with  it  I*^"-^*''''^  After  the  ex- 
piration of  a  Kalpa  thou  shalt  then  obtain  my  companionship. 
Thy  family  and  race  and  kinsmen  shall  be  exhaustless.'""  0 
foremost  of  regenerate  ones,  thy  devotion  to  me  shall  be  eter- 
nal. And,  O  best  of  Brahmanas.  I  shall  always  accord  my 
presence  to  thy  asylum.''"  Live,  0  son,  whithensoever  thou 
likest,  and  let  no  anxiety  be  thine.  Thought  of  by  thee,  I  shall, 
O  learned  Brahraana,  grant  thee  a  sight  of  myself  again  !"^^ — 
Havino"  said  these  words,  and  gratited  me  these  boons,  the 
illustrious  I(^ana,  endued  with  the  effulgence  of  millions  of 
Suns,  disappeared  there  and  then.^'^®  It  was  even  thus,  0 
Krishna,  that  I  beheld,  with  the  aid  of  austere  penances,  that 
God  of  gods.  I  also  obtained  all  that  was  said  by  the  great 
Deity  endued  with  supreme  intelligence.^^"  Behold,  0  Krishna, 
before  thy  eyes,  these  Siddhas  residing  here  and  these  Rishis 
and  Vidyadharas  and  Yakshas  and  Gandharvas  and  Apsaras.^** 
Behold  these  trees  and  creepers  and  plants  yielding  all  sorts  of 
flowers  and  fruits.  Behold  them  bearing  the  flowers  of  every 
season,  with  beautiful  leaves,  and  shedding  a  sweet  fragrance 
all  around.^"^  O  thou  of  mighty  arms,  all  these  are  endued 
with  a  celestial  nature  through  the  grace  of  that  god  of  gods, 
that  supreme  Lord,  that  high-souled  Deity  ! — '^*^^ 

"Vasudeva  continued, — 'Hearing  these  words  of  his  and 
beholding,  as  it  were,  with  my  own  eyes  all  that  he  had  related 
to  me,  I  became  filled  with  wonder.  I  then  addressed  the  great 
ascetic  Upamanyu  and  said  unto  him,^**'' — Deserving  of  great 
praise  art  thou,  O  foremost  of  learned  Brahmanas,  for  what 
righteous  man  is  there  other  thaii  thou  whose  retreat  enjoys  the 
distinction  of  being  honored  with  the  presence  of  that  God  of 
gods  1^^^  Will  the  puissant  Civa,  will  the  great  Cankara,  0 
chief  of  ascetics,  grant  me  also  a  sight  of  his  person  and  show 
me  favour  ?— ^"^ 


*  All  the  texts  read  'Kshiiodasfigaraschaiva.'  The  correct  reading  ia 
•Kshirodasfiaaraayaiva.'  The  nominative  may  be  construed  with  the 
previous  line,  but  the  geuetive  would  be  better. — T. 


85  liiHABiiAEATA.  [AnivciXsaniJco^- 

"  ' — UpamanyG  said, — Without  doubt,  0  thou  of  eyes  like 
lotns  petals,  thou  Asilt  obtain  a  sight  of  Mahadeva  very  soon, 
even  as,  0  sinless  one,  I  succeeded  in  obtaining  a  sight  of 
him.""'  O  thou  of  immeasurable  prowess,  I  see  Avith  my  spiri- 
tual eyes  that  thou  wilt,  in  the  sixth  month  trom  this,  succeed 
in  obtaining  a  sight  of  Mahadeva,  0  best  of  all  persons  !^^^ 
Thou,  0  foremost  of  the  Yadus,  wilt  obtain  from  Mahe^wara 
and  his  spouse,  four  and  twenty  boons.  I  tell  thee  what  is 
true.^*'  Through  the  grace  of  that  Deity  endued  with  supreme 
wisdom,  the  Past,  the  Future,  and  the  Present  are  known  to 
1118.^'^°  The  great  Hara  has  favoured  these  Rishis  numbering  by 
thousands  and  others  as  numerous.  Why  will  not  the  puissant 
Deity  show  favoure  to  thee,  0  Madhava  !  The  meeting  of  the 
gods  is  always  commendable  with  one  like  thee,'''^^  with  one  that 
is  devoted  to  the  Brahmanas,  with  one  that  is  full  of  compassion 
and  that  is  full  of  faith.  I  shall  give  thee  certain  Mantras. 
Recite  them  continuously.  By  this  thou  art  certain  to  behold 
Cankara  \—^'^ 

"The  blessed  Vishnu    continued, — 'I  then   said   unto   him, — 
O  regenerate  one,  through   thy   grace,  0   great   ascetic,  I   shall 
behold   the   lord   of  the   deities,  that   grinder   of  multitudes   of 
Diti's   sons.^^^     Eight   days,  O   Bharata,    passed   there   like   an 
hour,  all  of  us  being  thus  occupied   with  talk   on   Mahadeva.^^* 
On  the  eighth  day,  I  underwent  the   Diksha,  according   to   due 
rites,    at    the  hands   of  that   Brahmana.     I   received   the   staff 
from  his  hands.     I  underwent  the    prescribed  shave.     I  took   up 
a  quantity  of  Ku^a  blades  in  my   hand.     I    wore   rags   for    my 
vestments.     I  rubbed  my  person  with  ghee.     I  encircled   a   cord 
of  Munja  grass  round  my  loins.^^®     For   one  month    I  lived   on 
fruits-     The  second  month  I  subsisted    upon    water.     The   third,-, 
the    fourth,    and   the   fifth   months    I   passed,  living   upon   air 
alone.*^^     I   stood   all   the   while,  supporting    myself  upon   one 
foot,  and    with    my   arms   also  raised   upwards,    and   foregoing 
sleep  the  while.     I   then   beheld,  0   Bharata,  in  the  firmament 
an   CiTulgence   that   seemed   to    be   as    dazzling   as   that   of    a 
thousand   Suns   combined   together.^^^     Towards   the   centre   of 
that   effulgence,  0  son    of  Pandu,  I  saw  a  cloud   looking   like  a 
mass   of  blue   hills, .  adorned    with   rows   of  cranes,  embellished 


.•parm.]  anucasana  pabva.  J^7 

with  many  a  grand  rainbow,  with  flashes  of  lightning  and  tho 
thunder-fire  looking  like  eye.5  sot  on  it.*'^**  Within  that  cloud 
was  the  puissant  Mahfideva,  himself  of  dazzling  s|jlendour,  ac- 
companied by  his  spouse  Uma.  Verily,  the  great  Deity  seemed 
to  shine  with  his  penances,  energy,  beauty,  effulgence,  and  his 
dear  spouse  by  his  side.'"^  The  puissant  Mahecjwara,  with  his 
spouse  by  his  side,  shone  hi  the  midst  of  that  cloud.  The 
appearance  seemed  to  be  like  that  of  the  Sun  in  the  midst  of 
racking  clouds  with  the  Moon  by  his  side.''*^*'  The  hair  on  my 
body,  0  son  of  Kunti,  stood  on  its  end,  and  my  eyes  expanded 
with  wonder  upon  beholding  Hara,  the  refuge  of  all  the  deities 
and  the  dispcller  of  all  their  griefs.^®^  Mahadeva  was  adorned 
with  a  diadem  on  his  head.  He  was  armed  with  his  Cula.  He 
was  clad  in  a  tiger-skin,  had  matted  locks  on  his  head,  and  bore 
the  staff  (of  the  Sanyiisin)  in  one  of  his  hands.  He  was  armed, 
besides,  with  his  Pinaka  and  the  thunder-bolt.  His  teeth  were 
sharp-pointed.  He  was  decked  with  an  excellent  bmcelet  for 
the  upper  arm.  His  sacred  thread  was  constituted  by  a  snake.^^* 
He  wore  an  excellent  garland  of  diversified  colors  on  his  bosom, 
that  hung  down  to  his  toes.  Verily,  I  beheld  him  like  the 
-exceedingly  bright  moon  of  an  autumnal  evening.^^^  Surround- 
ed by  diverse  clans  of  spirits  and  ghosts,  he  looked  like  the 
autumnal  Sun  difficult  of  being  gazed  it  for  its  dazzling  bright- 
ness.^^* Eleven  hundred  Rudras  stood  around  that  Deity  of 
restrained  soul  and  white  deeds,  then  seated  upon  his  bull. 
All  of  them  were  employed  in  hymning  his  praises.^^'  The 
Adityas.  the  Vasu?,  the  Saihyas,  the  Vigwedevas,  and  the  twin 
AQwins  praised  that  Lord  of  the  universe  by  uttering  tho 
hymns  occurring  in  the  scriptures."''®''  The  puissant  Indra  and 
his  brother  Upendra,  the  two  sons  of  Aditi,  and  the  Grandsire 
Brahman,  all  uttered  in  the  presence  of  Bhava  the  Rathantara 
Saman.^®^     Innumerable    masters  of  Yoga,    all    the   regenerate 


*  The  Commentator  does  not  explain  what  is  meant  by  'Vidyunmula- 
gaviikshakam.'  Tlie  word  'go'  moans  the  Thunder-fire.  Very  probably, 
•wliat  is  implied  is  that  flashes  of  lightning  and  the  Thnndei-fire  looked 
like  eyes  set  upon  that  cloud.  '<5o'  may  also  mean  'Jyoti'  or  efful- 
gence.— T. 


SS  MAnABUARATA.  [AnucasciniJca 

Rishis   with    their   children,  all  the  celestial  Ilishis,  the  goddess 
Eirth,  the   Sky    (between    Earth   and    Heaven),  the   Constella- 
tions, the    Planets,    the  Months,  the    Fortnights,    the    Seasons, 
Night,  the   Years,  the  Kshanas,  the   Muhurtas,  the   Nimeshas, 
the   Yugis   one   after   another,   all    the   celestial    Sciences  and 
branches   of  knowledge,  and    all   beings   conversant  with  Truth, 
were   seen    bowing   down    unto   that  Supreme    Preceptor,   that 
greit  Father,  that  giver  (or  origin)  of  Yoga.^'*'^"^*'     Sanatkumara, 
the   Vedas,    the    Historiea,    Marichi,    Angiras,   Atri,    Pulastya, 
Pulaha,  Ivratu,^'-'^  the  seven   Manus,  Soma,  the  Atharvans,  and 
Vrihaspati,    Bhrigu,    Daksha,    Kagyapa,   Vacishtha,    Ka^ya,^^'' 
the    Cchchandas,  Diksha,  the    Sacrifices,   Dakshina,  the    Sacri- 
ficial   Fires,   the    Havis   (clarified   butter)   poured   in  sacrifices, 
and    all    the    re|uisites    of  the    sacrifices,    were    beheld   by    me, 
O    Yudhishthira,    standing    there    in    their   embodied    forms.^^* 
All  the  guardians   of  the    worlds,  all  the  Rivers,  all   the  snakes, 
the    mountains,    the   celestial     Mothers,    all   the     spouses   and 
daughters   of  the   celestials,^'-**   thousands   upon    thousands   and 
millions  of  ascetics,  were  seen  to  bow  down  to  that  puissant  Lord 
who  Is    the    soul    of  tranquillity.     The    Mountains,  the    Oceans, 
and  the  Points  of  the  compass  also  did  the   same,  the    Gandhar- 
vas  and    the    Apsaras   highly    skilled    in    music,^'-'^  in   celestial 
strains,  sang  and  hymned  the  praises   of  Bhava   who   is   full   of 
wonder.     The   Vidyadhiras,  the   Danavas,  the    Guhyakas,    the 
Rakshasas,"'''-**    and   all    created     beings   mobile  and     immobile, 
were  adoring,  in  thought,  word,  and   deed,  that   puissant    Lord. 
Before   me,    that    Lord   of  all   the   gods,  viz.,  Sarva,  appeared, 
seated  in  all  his  glory.^''^     Seeing  that  lyana  had  showed  himr^elf 
to  me  by  being  seated  in  glory  before  my   eyes,  the    whole   uni- 
verse,  with  the  Grandsire  and  Cakra,  looked   at  me.^"**     I,  how- 
ever, had  not  the  power  to  look  at  Mahadeva.     The  great   Deity 
then  addressed    me,  saying, — Behold,  0  Krishna,  and   speak   to 
me  !^^"     Thou  hast  adored  me  hundreds  and  thousands   of  times. 
There  is  no  one  in  the  three  worlds  that   is  dearer    to   me   than 
thou  !**^° — After   I    had   bowed   unto  him,  his  spouse,  viz.,  the 
goddess  Uraa,  became  gratified  with   me.     I  then    addressed    in 
these  words  the  gifeat  God  whose  praises  are  hymned  by   all    the 
deities  with  the  Grandsire  Brahman  at  theii'  hcad.'*^^ 


Parva.]  anucasana  parva.  80 

'The  blessed  Vishnu  s'^id, — 'I  saluted  Mahfideva,  saying, — 
Salutations  to  thee,  0  thou  tliat  art  the  eternal  origin  of  all 
things.  The  Rishis  say  thU  tlimi  art  the  Lord  of  tlie  Vedas. 
The  righteous  say  that  thou  art  Penance,  thou  art  Sattwa, 
thou  art  Rajas,  thou  art  Tamas,  and  thou  art  Truth,''*'''^  Thou 
art  Brahman,  thou  art  Rudra,  thou  art  Varuna,  thou  art  Agni, 
thou  art  Manu,  thou  art  Bhava,  thou  art  Dhatri,  thou  art 
Tashtri,  thou  art  Vidhatri,  thou  art  the  puissant  Master  of  all 
things,  and  thou  art  everywhere.***^  All  beings,  mobile  and 
immobile,  have  sprung  from  thee.  This  triple  world  with  all 
its  mobile  and  immobile  entities,  has  been  created  by  thee.*°* 
The  Rishis  say  that  thou  art  superior  to  the  senses,  the  mind, 
the  vital  breaths,  the  seven  sacrificial  fires,  all  others  that  have 
their  refuge  in  the  all  pervading  Soul,  and  all  the  deities  that 
are  adored  and  worthy  of  adoration.*'*^  Thou,  0  illustrious  one, 
art  the  Vedas,  the  Sacrifices,  Soma,  Daksliina,  Pavaka,  Havi, 
and  all  other  re  |uisites  of  sacrifice/"*  The  merit  obtained  by 
sacrifices,  gifts  made  to  others,  the  study  of  the  Vedas,  vows, 
regulations  in  respect  of  restraint.  Modesty,  Fame,  Prosperity, 
Splendour,  Contentment,  and  Success,  all  exist  for  leading  to 
j.}^gg  *407  Desire,  Wrath,  Fear,  Cupidity,  Pride,  Stupefaction, 
and  Malice,  Pains  and  Diseases,  are,  0  illustrious  one,  thy 
children.*"'*  Thou  art  all  acts  that  creatures  do,  thou  art  the  joy 
and  sorrow  that  flow  from  those  acts,  thou  art  the  absence  of 
joy  and  sorrow,  thou  art  that  Ignorance  which  is  the  indestruct- 
ible seed  of  Desire,  thou  art  the  high  origin  of  Mind,  thou  art 
Puissance,  and  thou  art  Eteniity.f  ■'"^  Thou  art  the  Unmani- 
fest,  thou   art    Pavana,    thou    art   inconceivable,    thou   art   the 


*  'Tadarpani'  is  explained  by  the  Commentator  as  'Twatsanipasya- 
prfipikii.' — T. 

t  'Kriti'  is  'Kriya,'  i.  e.,  all  acts  that  creatures  do.  'Vikara'  is  the 
fruits  of  'kriya,'  i.  e.,  joy  or  sorrow  tliat  creatures  enjoy  or  endure. 
The  Bengal  texts  read  'pralaya.'  The  Bombay  reading  is  'pranaya.'  The 
latter  is  also  the  reading  that  the  Couuneutator  n'jtices,  but  when  he 
explains  it  to  mean  'tadabhavah,'  i.  e.,  the  absence  of  joy  and  sorrow, 
I  think,  through  the  scribe's  mistake,  tlie  '1'  has  been  changed  into  tlie 
palatal 'n.'  'Prabhavah' is  explained  as  'aiijwaryya.'  'Ca^wata'  is  eternal 
»'  e.,  transcending  the  influence  oif  acts. — T. 

L     12     ] 


90  MAHABHARATA.'  [AnucasaniJcu 

thousand-rayed  Sun,  thou  art  the  effulgent  Chit,  thou  art  the 
first  of  all  the  topics,  and  thou  art  the  refuge  of  life.**^°  By 
•the  words  Mahat,  Soul,  Understanding,  Brahman,  Universe, 
Carabhu,  and  Self-born,  by  these  and  other  words  occurring  in 
succession  (in  the  Vedas),  is  thy  nature  judged  of  (by  persons 
conversant  with  the  Vedas)  as  identical  with  Marhat  and  Soul. 
Verily,  regarding  thee  as  all  this,  the  learned  Brahmana  subju- 
gates that  Ignorance  which  lies  at  the  root  of  the  world/""^^ 
Thou  art  the  heart  of  all  creatures,  and  thou  art  adored  by  the 
Eishis  as  Kshetrajna.  Thy  arms  and  feet  extend  to  every  place, 
and  thy  eyes,  head,  and  face  are  everywhere.  Thou  hearest 
everywhere  in  the  universe,  and  thou  stayest,  pervading  all 
things.*^^  Of  all  acts  that  are  performed  in  the  Nimeshas  and 
other  divisions  of  time  that  spring  in  consequence  of  the  Sun, 
•thou  art  the  fruit.t*^*  Thou  art  the  original  effulgence  (of  the 
supreme  Chit).  Thou  art  Purusha,  and  thou  residest  in  the 
fhearts  of  all  things.  Thou  art  the  Toga  attributes  of  success, 
■viz.,  Subtility  and  Crossness  and  Fruition  and  Supremacy  and 
Effulgence  and  Iramutability.^*^^  Understanding  and  Intelli- 
•gence  and  all  the  worlds  rest  upon  thee.  They  that  are  devoted 
/to  meditation,  that  are  always  occupied  with  Yoga,  that  are 
devoted  to  or  firm  in  Truth,  and  that  have  subjugated  thejr 
jjassions,  seek  thee  and  rest  on  thee.$*^^  They  that  know  thee 
-^for  one  that  is  Immutable,  or  one  that  resides  in  all  hearts,  or 
-one  that  is  endued  with   supreme   puissance,  or  one   that   is   the 


*  Thou  art  the  *adi'  of  the  'ganas.'  By  'ganas'  is  meant  'ganayante 
sankhyayante  iti  ganah,  i.  e.,  tattwah.' — T. 

+  The  Commentator  explains  this  by  saying  that  thou  art  the  heavenly 
felicity  which  creatures  earn  by  means  of  their  righteous  acts.  Acts, 
■again,  are  performed  in  course  cf  Time  whose  divisions  are  caused  by  the 
Sun.— T- 

X  It  has  been  explained  in  previous  Sections  that  by  success  in  Yoga 
one  may  make  oneself  as  subtile  as  possible  or  as  gross  as  possible.  One 
may  also  attain  to  the  fruition  of  all  desires,  extending  to  the  very  crea- 
tion of  worlds  upon  worlds  peopled  with  all  kinds  of  creatures.  That 
Yogins  do  not  create  is  due  to  their  respect  for  the  Grandsire  and  their 
swish  not  to  disturb  the  ordinary  course  of  tilings. — T. 

^  'Satyasandhah'  is  the  Bengal  reading.  The  Bombay  reading  in 
■•^iatyasatwah,'  meaning,  as  the  Commentator  explains,  'satya-sankalpah. — T^ 


Farva.]  anucasana  pakva!  OL 

ancient  Purusha,  or  one  that  is  pure  Knowledge,  or  one  that  is 
the  effulgent  Chit,  or  one  that  is  the  highest  refuge  of  all  per- 
sons endued  with  intelligence,  are  certainly  persons  of  great 
intelligence.  Verily,  such  persons  stay,  transcending  intelli- 
gence.*^^^  By  understanding  the  seven  subtile  entities  (viz,, 
Mahat,  Ego,  and  the  five  subtile  primal  elements  called  Tan- 
matras),  by  comprehending  thy  six  attributes  (of  Omniscience, 
Contentment  or  Fulness,  Knowiedge  without  beginning.  Indepen- 
dence, Puissance  that  is  not  at  fault  at  any  time  and  that  is 
infinite),  and  by  conversance  with  Yoga  that  is  freed  fi-om  every 
false  notion,  the  man  of  knowledge  succeeds  in  entering  into 
thy  great  self  I'"*^ — After  I  had  said  these  words,  0  Partha, 
unto  Bhava,  that  dispeller  of  grief  and  pain,  the  universe,  both 
mobile  and  immobile,  sent  up  a  leonine  shout  (expressive  of 
their  approval  of  the  correctness  of  my  words).^^^  The  innu- 
merable Brilhraanas  there  present,  the  deities  and  the  Asuras^ 
the  Nagas,  the  Pi^achas,  the  Pitris,  the  birds,  diverse  Raksh-- 
asas,  diverse  classes  of  ghosts  and  spirits,  and  all  the  great 
Rishis,  then  bowed  down  into  that  great  Deity.*""  There  then 
fell  upon  my  head  showers  of  celestial  flowers  possessed  of  great 
iragrance,  and  delicious  winds  blew  on  the  spot.*^^  The  puis- 
sant Cankara  then,  devoted  to  the  good  of  the  universe,  looked 
at  the  goddess  Uma  and  the  lord  of  the  celestials  and  myself " 
also,  and  thus  spoke  unto  me  :*^^ — We  know,  0  Krishna,  that) 
thou,  0  slayer  of  foes,  art  filled  with  the  greatest  devotion, 
towards  us  !  Do  what  is  for  thy  good.  My  love  and  affection 
for  thee  is  very  great  !*-^  Do  thou  ask  for  eight  boons.  I  shall 
verily  give  them  unto  thee,  0  Krishna,  0  best  of  all  persons  ! 
Tell  me  what  they  are,  0  chief  of  the  Yadavas.  Name  what; 
thou  WLshest  !  However  difficult  of  attainment  they  be,  thou 
Shalt  have  them  still  !— '  "f*-* 


*  'Vigraham'  is  explained  by  the  Comnier.tator  as  'vi^ishthdnubhava' 
rupam'  or  'nishkalam  jnaptimfttram.' — T. 

t  la  Verse  369  ante,  Upamanyu  says  that  Krishna  is  to  receive  from 
Mahadeva  sixteen  and  eight  boons.  The  Commentator,  stretching  the 
words  has  tried  to  explain  them  as  signifying  a  total  of  eight  and  eighty 
i,  c-i  eight  are  to  be  obtained  from  Maliadeva,  aud  eight  from   his  diviu« 


[Anucasanika 


Section  XV. 

"The  blessed  Krishna  .said, — 'Bowing  my  head  with  a  res- 
trained soul  unto  that  mass  of  energy  and  effulgence,  I  said 
unto  the  great  Deity,  with  a  heart  filled  with  gladness,  these 
words,^ — Firmness  in  virtue,  the  slaughter  of  foes  in  battle,  the 
highest  fame,  the  greatest  -  might,  devotion  to  Yoga,  thy  ad- 
jacence,  and  hundreds  upon  hundreds  of  children, — the.se  are  the 
boons  I  solicit  of  thee  !" — So  be  it — said  Cankara,  repeating  the 
words  I  had  uttered.  After  this,  the  mother  of  the  universe, 
the  upholdre^s  of  all  things,  she  who  clean.ses  all  things,^  viz., 
the  spouse  of  Sarva,  that  vast  receptacle  of  penances,  said  with 
a  restrained  .soul  these  words  unto  me  : — The  puissant  Maha- 
deva  has  granted  thee,  0  sinless  one,  a  son  who  shall  be  named 
Camva  !*  Do  thou  take  from  me  also  eight  boons  which  thou 
choo.sest.  I  shall  certainly  grant  them  to  thee  ! — Bowing  unto 
her  with  a  bend  of  my  head,  I  said  unto  her,  0  son  of  Pandu,^ 
— I  solicit  from  thee  invariable  affection  for  the  Brahmanas,  the 
grace  of  my  father,  a  hundred  sons,  the  highest  enjoyments, 
love  for  my  family,  the  grace  of  my  mother,  the  attainment  of 
tranquillity  and  peace,  and  cleverness  in  every  act  ! — ® 

"  'Uma  said, — It  shall  be  even  so,  0  thou  that  art  possessed 
of  prowess  and  puissance  equal  to  that  of  a  celestial  !  I  never 
say  what  is  untrue  !  Thou  shalt  have  sixteen  thousand  wives. 
Thy  love  for  them  and  theirs  also  for  thee  shall  be  unlimited  '^ 
From  all  thy  kinsmen  also,  thou  .shalt  receive  the  highest 
affection.  Thy  body  too  shall  be  most  beautiful.  Seven  thou- 
sand guests  will  daily  feed  at  thy  palace  ! — '® 

"  Vasudeva  continued, — 'Having  thus  granted  me  boons, 
both  the  god  and  the  goddess,  0  Bharata,  disappeared  there 
and  then  with  their  Ganas,  0  elder  brother  of  Bhima  !^  All 
those  wonderful  facts  I  related  fully,  0  be.st  of  kings,  to  that 
Brahmana  of  great  energy,  viz.,  Upamanyu  (from  whom  I  had 
obtained  the  Diksha  before  adoring  Mahadeva).  Bowing  down 
unto  the  great  God,  Upamanyu  said  these  words  to  me. — '^ 


'10 


•pouse  Um;l.     The  language,  however,  is  anch  that  this   meaning   cannot 
be  put  upon  it  without  doing  violence  tu  it.— T. 


Parva.]  anucasaxa  parva.  93 

'"Upamanyu  said, — There  is  no  deity  like  Sarva.  There  is 
no  end  or  refuge  like  Sarva.  There  is  none  that  can  give  so 
many  or  such  high  boons.  There  is  none  that  equal  him  in 
battle  ;' "" 


Section  XVI.  » 

"' — Upamanyu  said, — There  was  in  the    Krita   age,  0   sire, 
a  Rishi  celebrated  under  the  name  of  Tandi.     With  great  devo- 
tion of  heart  he  adored,  with    the   aid   of  Yoga-meditation,  the 
great  God  for  ten  thousand  years.  Listen  to  me  as  I  tell  thee  the 
fruit  or  reward  he  reaped   of  such   extraordinary   devotion.     He 
succeeded  in  beholding  Mahadeva  and  praised  him   by   uttering 
some   hymns.^'"     Thinking,    with    the   aid   of  his   penances,  of 
Him  who  is  the  supreme  Soul  and   who   is   immutable   and   un- 
deteriorating,  Tandi  became  filled  with    wonder  and   said    these 
words,^ — I   seek   the   protection   of  Him   whom   the   Sankhyas 
describe  and  the  Yogins  think  of  as   the   supreme,  the  foremost, 
the  Purusha,  the  pervader   of  all  things,  and  the   Master   of  all 
existent  objects,  of  him  who,  the   learned   say,  is   the   cause   of 
both  the  creation  and   the   destruction    of  the   universe  ;  of  him 
who  is  superior  to  all  the  celestials,  the  A.suras,  and   the   Munis, 
of  him  who  has  nothing  higher,  who  is  unborn,  who  is  the   Lord 
of  all  things,  who  has  iieither  beginning   nor   end,  and   who   Is 
endued  with  supreme  puissance,  who  is  possessed   of  the   highest 
felicity,  and  who  is  effulgent  and  sinless  !**" — After   he  had   said 
these  words,  Tandi  beheld  before   him   that   ocean    of  penances, 
that  great  Deity  who  is  immutable  and   undeteriorating,  who   is 
without  compare,  who  is  inconceivable,  who  is  eternal,  and  who 
is  without  any  change,  who  is  indivisible,   who  is   whole,  who   is 
Brahma,  who  transcends  all  attributes,  and  who  is   endued    with 
attributes,  who  is  the  highest  delight  of  Yogins,  who  is   without 
deterioration,  who  is   called    Emancipation,  who   is  the   refuge 
of  the   mind,    of    Indra,   of  Agni,    of  the   god   of  wind,  of  the 
entire   universe,   and   of  the   Grandsire   Brahman  ;    who   is   in- 
capable of  being  conceived  by  the    mind,  who  is   without    muta- 
tion of  any  kind,  who  is   pure,  who  is  capable   of  being   appre- 
hended by  the    understanding  only,  and    who   is   immaterial   as 


94  MAUABHARATA.  [Anu'^asctniksb 

the  mind  ;'"^  who  is  difficult  of  comprehension,  who  is  incapable 
of  being  measured,  who  is  difficult  of  being  attained,  by  persons 
of  uncleansed  souls,  who  is  the  origin  of  the  universe,  and  who 
transcends  both  the  universe  and  the  attribute  of  darkness  ;  Avho 
is  ancient,  who  is  Purusha,  who  is  possessed  of  effulgence,  and 
who  is  higher  than  the  highest.^"  The  Rishi  Tandin,  desirous 
of  beholding  Him  who  making  himself  endued  with  life-breaths, . 
resides  in  what  results  from  it,  viz.,  Jiva,  in  the  form  of  that 
effulgence  which  is  called  the  Mind,  passed  many  years  in  the 
practice  of  the  severest  austerities,  and  having  succeeded  in  be- 
holding Him  as  the  reward  of  those  penances,  he  praised  the 
great  God  in  the  following  terms." 

" ' — Tandi  said, — Thou  art  the  holiest  of  holies*  and  the 
refuge  of  all,  0  foremost  of  all  beings  endued  with  intelligence  1 
Thou  art  the  fiercest  energy  of  all  kinds  of  energy.  Thou  art 
the  austerest  penance  of  all  penances.^"  Thou,  0  puissant  one, 
art  the  liberal  giver  of  blessings.  Thou  art  the  supreme  Truth. 
Salutations  to  thee  ?^  Salutations  to  thee,  0  thou  of  a  thou- 
sand rays,  and,  0  refuge  of  all  felicity  !  Thou  art  the  giver  of 
that  Nirvana  after  which,  0  puissant  one,  Yatis,  standing  in 
fear  of  birth  and  death,  strive  so  hard  !^*  The  Grandsire  Brah- 
man, he  of  a  hundred  sacrifices,  {viz.,  Indra),  Vishnu,  the 
Vi(jwedevas,  the  great  Rishis,  are  incapable  of  comprehending 
thee  in  thy  real  nature.  How  then  can  persons  like  ourselves 
hope  to  comprehend  thee  ?^^  From  thee  flows  everything.  Upon 
thee  rests  everything.  Thou  art  called  Kala,  thou  art  called 
Purusha,  thou  art  called  Brahma.  Celestial  Rishis  conversant 
with  the  Puranas  say  that  thou  hast  three  bodies.^^  Thou  art 
Adhi-Purusha,  Adhyatma,  Adhibhuta,  Adhi-Daivata,  Adhi-loka, 
Adhi-Vijnanam,  and  Adhi-Yajna.^^  Men  of  wisdom,  when 
they  succeed  in  knowing  thee  that  residest  in  themselves  and 
that  art  incapable  of  being  known  by  the  very  gods,  become 
freed  from  all  bonds  and  pass  into  a  state  of  existence  that 
transcends  all  sorrow.f^^     They  that  do  not   wish  to  know   thee,, 

*  The  Commentator  explains  this  as  'thou  art  the  cleanser  of  all  cleans- 
ing entities,'  i.  e.,  it  is  in  consequence  of  thee,  Ganga,  and  the  others 
have  received  the  power  of  cleansing  other  things  and  creatures.— T. 

t  /.  e.,  they  attain  to  Emancipation   when   they   behold   thee  in   the 


Parva.]  anucasana  parva."  9.5 

O  thou  of  gre.it  puissance,  have  to  undergo   innumerable   birtlvs 
and  deaths.     Thou  art  the  door  of  heaven  and  of  Emancipation. 
Thou  art  he  that  projectest  all  being.s  into   existence   and    with- 
drawest  them  again  into  thyself.     Thou   art   the   great   giver." 
Thou  art  heaven,  thou  art    Emancipation,  thou   art   desire  (the 
seed  of  action).     Thou  art    the    wrath   that   inspires   creatures. 
Thou  art  Sattwa,  thou  art  Rajas,  thou  art  Tamas,  thou   art   the 
nether  regions,  and  thou  art  the  upper  regions.""     Thou  art  the 
Grandsire  Brahman,  thou  art  Bhava,  thou  art  Vishnu,  thou   art 
Skaiida,  thou  art  Indra,  thou  art  Savitri,  thou   art  Yama,  thou 
art  Varuna,  thou  art  Soma,  thou  art   Dhatri,  thou   art    Manu, 
thou  art  Vidhatri,  and  thou   art  Kuvera  the  Lord  of  treasures."* 
Thou  art  Earth,  thou  art  Wind,  thou  art  Water,  thou  art  Agni, 
thou  art  Space,  thou  art    Speech,  thou   art  the  Understanding, 
thou  art  Steadiness,  thou    art   Intelligence,  thou   art   the   acts 
that  creatures  do,  thou  art  Truth,  thou  art  Falsehood,  thou   art 
existent,   and  thou   art    non-existent.""     Thou   art   the   senses 
thou  art  that  which  transcends   Prakriti,  thou   art   immutable. 
Thou  art  superior  to  the  universe   of  existent    objects,  thou   art 
superior  to  the  universe  of  non-existent  objects,   thou  art  capable 
of  being   conceived,    thou   art   incapable   of  being   conceived."^ 
That   which    is   >Supreme   Brahma,  that    which   is   the   highest 
entity,  that  which  is  the   end    of  both   the   Sankhyas  and   the 
Yogins,  is,    without   doubt,  identical    with   thee."*     Verih',    re- 
warded  have   I    been    today   by    thee   in    consequence   of   thy 
granting    me   a   sight  of  thy  form.     I   have   attained    the   end 
which  the  righteous  alone  attain  to.     I  have  been  rewarded  with 
that  end  which  is  solicited  by  persons  whose  understandings  have 
been  cleansed  by  Knowledge."^     Alas,  so  long   I  was  steeped   in 
Ignorance  ;  for  this  long  period  I  was  a  senseless  fool,  since  I  had 
no  knowledge  of  thee  that  art  the  Supreme  Deity,  thee  that   art 
the  onl}  Eternal  Entity  as  known  by   all   persons   endued    with 
wisdom.^^     In  course  of  innumerable  lives  have   I   at   last   suc- 
ceeded in  acquiring  that  Devotion    towards   thee  in  consequence 
of  which  thou  hast  shown  thyself  to  me,  O   thou   that   art   ever 


firmament  of  their  own  hearts,  or  succeed  in  identify  wig  their   own  soula 
>vith  them.— T, 


95  MAHABHARATA,  [Anucasanika 

inclined  to  extend  thy  grace  to  those  that  are   devoted    to   thee  1 
He  that  succeeds  in  knowing  thee    is   enabled   to   enjoy   immor- 
tality."^ Thou  art  that  which  is  ever  a  mystery  with  the  gods,  the 
Asuras,   and  the  ascetics.     Brahma  is   concealed  in  a  cave.     The 
very  ascetics  are  unable  to  behold  or  know  Him.*-'*  Thou  art  that 
puissant  deity  who  i-5  the  Creator  of  everything  and  whose  face  is 
turned  towards  every  direction.     Thou  art  the  Soul  of  all   things, 
thou  seest  all  things,  thou  pervadest  all  things,  and  thou  knowest 
all  things.'"     Thou    makest  a    body    for   thyself.     Thou    bearest 
that  bodv.     Thou    art    an    embodied    Being.     Thou  enjovest   a 
body,  and  thou  art  the  refuge  of  all   embodied  creatures.     Thou 
art  the  creitor  of  the  life-breaths,  thou  possessest  the  life  breaths, 
thou  art  one  that  is  endued  with  life-breaths,  thou  art  the   giver 
of  the  life-breaths,  and  thou  art  the  refuge    of  all  beings  endued 
with  the  life-breaths.^"     Thou  art  that  Adhyatma   which   is   the 
refuge  of  all  righteous  persons  that  are  devoted  to   Yoga-medita- 
tion and  conversant  with   the    Soul   and   that   are   solicitous  of 
avoidijig  rebirth.     Veril}',  thou  art  that  Supreme  Lord    who   is 
identical  with  that  refuge.^^     Thou  art  the  giver  unto  all   crea- 
tures of  whatever  ends   become  theii-s,  frauglit    with    happniess 
or  misery.     Thou    art    he    that   ordains   all    created    beings   to 
birth  and  death,"'*"     Thou   art   the   puissaint   Lord   who   grants 
success  to  Rishis  crowned  with  success  in  rcbpect  of  the   fruition 
of  their  wishci.     Having  created  all  the  worlds  beginning   with 
Bhu,  together  with  all  the   denizens   of  heaven,  thou    upholdest 
and   cherishest     them   all,    distributing   thyself  into  thy    well 
known  forms  numbering  Eight.f^^     From  thee  flows  everything. 
Upon  thee  rests  all  things.     All  things,  again,   disappear  in  thee. 

*Th€'gah;V  or  cave  in  which  Brahma  ia  concealed  is  the  heart  of 
«very  living  crtature. — T. 

t  The  worMa  or  regions  commonly  enumerated  are  Blm,  Bhuva, 
S\fa,  Maha,  .Tana,  Tapa,  and  Satya.  The  eight  well-known  forms  of 
Mahudeva  are  Water,  Fire,  Hotri,  Sun,  Moon,  Space,  Earth,  and  Wind. 
In  his  form  of  water  he  ia  called  Bhava ;  in  that  of  fire,  he  i.s  called 
lUidra  ;  in  that  of  Hotri  he  iy  called  Pagupati ;  in  that  of  the  Sun,  he  is 
called  l9:ina,  in  that  of  the  Moon,  he  is  called  Mahfuleva ;  in  that  of 
Space,  he  is  called  Bhima  ;  in  that  of  earth,  he  is  called  Sarva  ;  and  in 
that  of  win  i,  he  is  called  Ugra.     Compare  the  benediction  in  Kalidasa's 


Parva.]  anucasana  pava.  97 

Thou  art  the  sole  object  that  is  Eternal.^*  Thou  art  that  region 
of  Truth  which  is  sought  by  the  righteous  and  regarded  by 
them  as  the  higliest.  Thou  art  that  cessation  of  individual 
existence  which  Yogins  seek.  Thou  art  that  Emancipation 
which  is  sought  by  persons  conversant  with  the  Soail.^°  Be- 
ings crowned  with  success  and  numbering  Bi-ahman  amongst 
them  have  concealed  thee  in  a  cave  for  preventing  the  deities 
and  Asuras  and  human  beings  from  beholding  thee.*^"  Al- 
though thou  residest  in  the  heart,  yet  art  thou  concealed. 
Hence,  stupefied  by  thee,  the  deities  and  Asuras  and  human 
beings  are  all  unable  to  understand  thee,  O  Bhava,  truly 
and  in  all  thy  details.^^  Unto  those  persons  that  succeed  in 
attaining  to  thee  after  having  cleansed  themselves  by  devotion, 
thou  showest  thyself  of  thy  own  accord,  O  thou  that  residest 
in  all  hearts.-f-^'^  By  knowing  thee  one  can  avoid  both  death 
and  rebirth.  Thou  art  the  highest  object  of  knowledge.  By 
knowing  thee  no  higher  object  remains  for  one  to  know.^*^  Thou 
art  the  greatest  object  of  acquisition.  The  person  that  is  truly 
wise,  by  acquiring  thee,  thinks  that  there  is  no  higher  object 
to  acquire.  By  attaining  to  thee  that  art  exceedingly  subtile 
and  that  art  the  highest  object  of  acquisition,  the  man  of  wis- 
dom becomes  immortal  and  immutable.^^  The  followers  of  the 
Sankhya  system,  well  conversant  with  their  own  philosophy 
and  possessing  a  knowledge  of  the  attributes  (of  Sattwa,  Rajas, 
and  Tamas)  and  of  those  called  the  topics  of  enquiry, — those 
learned  men  who  transcend  the  destructible  by  attaining  to  a 
knowledge  of  the  subtile  or  indestructible, — succeed  by  knowing 
thee  in  freeing  themselves  from  all  bonds.*^  Persons  conversant 
with  the  Vedas  regard  thee  as  the  one  object  of  knowledge 
which  has  been  expounded  in  the  Vedantas.  These  men,  de- 
voted to  the  regulation  of  the  breaths,  always  meditate  on  thee 
and  at  last  enter  into  thee  as  their  highest  end.'-  Riding  on  the 
car  made   of  Om,  those    men    enter   into  Mahe^wara.     Of  that 


♦  The  cave  in  which  Maharleva  has  been  concealed  is  the  cave  of  the 
Scriptvn-es  ;  probably,  difficult  textn. — T. 

t  The  sense  is  that  these  persons  have  not  to  make  any  extraordinary 
efforts  for  beholding  thee.  Their  devotion  is  sufficient  to  induce  thee  to 
show  thyself  unto  them. — T. 

[     13    ] 


9^  _  MAHABHARATA,"  [AniLcasanilcd, 

which  is  called  the  path  of  the  deities,  thoii  art  the   door   called 
^ditya."     Thou  art,  again,  the  door,  called  Chaiidramas,  of  that 
which  is  called  the  path  of  the  Pitris*     Thou  art  Kashtha,  thou 
art  the  points  of  the  horizon,  thou  art   the   year,  and   thou   art 
the  Yut^as.'*'*     Thou   art   the   sovereignty    of  the   heavens,  thou 
art  the  sovereignty  of  the   Earth,  thou   art   the   Northern   and 
the  Southern  declensions.     The  Grandsire    Brahman  in   days   of 
yore  uttered  thy  praises.  0  thou  that   art   called   blue   and   red, 
by   reciting   diverse   hymns   and   urged    thee   to   create   living 
creatures.*^     Brahmanas  conversant    with   Eichs   praise  thee  by 
uttering  Richs,  regarding  thee  as  unattached   to  all   things   and 
as  divested   of  all   forms.     Adhyaryus,  in   sacrifices,  pour   liba- 
tions, uttering  Yajushes   the  while,  in   honor   of  thee   that   art 
the  sole  object  of  knowledge,  according  to  the  three   well-known 
ways-t*^     Persons  of  cleansed   understandings,  that  are   conver- 
•.  sant  with  Samans,  sing  thee   with   the   aid   of  Samans.     Those 
regenerate  persons,  again,  that  are  conversant  with  the   Athar- 
vans,  hymn   thee   as   Rita,  as   Truth,  as   the    Highest,  and   as 
Brahma.     Thou   art   the   highest   cause   whonce   Sacrifice   has 
flowed.     Thou  art   the    Lord,    and   thou   art    Supreme.*^     The 
nio-ht  and   day  -^re   thy   sense   of  hearing   and   sense   of  sight. 
The  fortnights  aiid  months  are  thy  head  and  arms.     The  seasons 
are  thy   energy,  penances   are   thy   patience,  and   the   year   is 
thy  anus,  and  thighs,  and    feet.*^     Thou   art   Mrityu,  thou   art 
Yama,  thou  art  Huta9a,  thou  art  Kala,  thou   art   endued    with 
speed  in  respect  of  destruction,  thou    art  the   original   cause   of 
Time,    and   thou   art   eternal   Time.*'-*     Thou   art   Chandra  mas 
and  Aditya,  with  all  the  stars  and  planets   and   the   atmosphere 
that  fills  space      Thou  art  the   pole-star,  thou  art  the   constella- 
tion called  the  seven  Rishis,  thou   art  the  seven    regions   begin- 
ning  with   Bhu.^*^     Thou  art  Pradhana   and    Mahat,  thou   art 


*  'Deva-yana'  and  'Pitri-yana'  are  the  two  couraes  or  paths  by  which 
the  departed  have  to  attain  to  their  ends.  Those  going  by  the  former 
reach  the  Sun  ;  while  those  that  go  by  the  latter  reach  the  Moon. — T. 

t  The  first  is  that  which  is  according  to  the  rites  inculcated  in  the 
Cruti«  ;  the  second  is  according  to  the  procedure  laid  down  in  the  Smritis; 
■and  the  third  is  the  way  or  manner  constituted  by  Dhyana  or  medi- 
.tation. — T. 


rarva.]  anucasana  paivva.  09 

Unmauifest,  and  thou  art  this    world.     Thou    art    the    univerjic 
beginning  with  Brahma  and  ending    with    the    lowest    forms   of 
vegetation.     Thou  art    the   beginning   or   original   cause    of  all 
creatures.     Thou  art  that  which  is  existent   and    thou    art    that 
which  is  non-existent.^^     Thou  art  the   eight    Prakritis.*     Thou 
art,  again,  above  the  eight    Prakritis.     Everything   that   exists, 
represents  a   portion   of  thy    divine  Self."'^     Thou   art    that   su- 
preme Felicity  which  is  also  Eternal.     Thou  art  the  end  which  is 
attained  to  by  all  things.     Thou  art  that  highest  existence  which 
is  sought  by  the  Righteous.^^     Thou  art  that  state  which  is  freed 
from  every  anxiety.     Thou  art   eternal    Brahma.     Thou  art  that 
highest  state  which  constitutes  the  meditation  of  persons  learned 
in  the  scriptures   and    the   Vedangas.^*     Thou   art   the   highest 
Kashtha,  thou    art   the    highest    Kala.     Thou   art    the    highest 
Success,  and  thou  art  the  highest  llefuge.^^    Thou  art  the  highest 
Tranquillity.     Thou  art  the  highest  cessation  of  Existence.     By 
attaining  to  thee,  Yogins  think  that  they  attain    to   the   highest 
success  that  is   open    to   them.^*'     Thou   art   Contentment,  thou 
art  Success,  thou  art  the   Cruti,  and  thou  art  the  Smriti.     Thou 
art   that    Refuge   of  the    Soul    after   which   Yogins  strive,  and 
thou  art  that  indestructible    Prapti   which    men   of  Knowledge 
pursue.^''     Thou   ai'      without   doubt,    that    End   which     those 
persons   have   in    view    that   are   addicted  to  sacrifices  and  that 
pour  sacrificial  libations,   impelled   by   specific   desires,   and  that 
make  large  presents  on    such   occasions.^^     Thou   art   that    hioh 
End  which  is  sought   by  persons   that   waste   and   scorch  their 
bodies   with  severe   penances,    with   ceaseless  recitations,   with 
those   rigid   vows   and   fasts  that    appertain   to  their   tranquil 
lives,  and  with  other    means   of  self-affliction.°^     0   Eternal  one, 
thou  art  that  End  which  is  theirs   that   are   unattached   to   all 
things  and  that  have  relinquished   all  acts."**     Thou,  0    Eternal 
one,  art  that  End  which  is  theirs  that  are   desirous  of  achieving 
Emancipation  from  rebirth,  that    live   in   dissociation    from   all 
enjoyments,  and  that   desire   the   annihilation  of  the   Prakriti- 
elements.*^^     Thou  art  that   high    End,  0  illustrious   one,  which 


»     *  Vide  Sankhya-kariaa.     With  original  Prakriti,  the  seven  bogiiuiina 
w.ith  Mahat  and  Ahankura  and  numbering  the  five  Tanm&lras.—T. 


100  MAHABHARATA.  [Anvca&cmika 

is  indescribable,  which  is  stainless,  which  is  the  immutable  one, 
and  which  is  theirs  that  are  devoted  to  knowledge  and  science.®^ 
These  are  the  five  Ends  that  have  been  declared  in  the  Vedas 
and  the  Scriptures  and  the  Puranas.  It  is  through  thy  grace 
that  persons  attain  to  those  Ends,  or,  if  they  fail  to  attain 
to  them,  it  is  through  thy  grace  being  denied  to  them  I*"^ — 
It  was  thus  that  Tandi,  who  was  a  vast  heap  of  penances, 
praised  Icjana.  And  he  sang  also  that  high  Brahma  which  in 
ancient  days  was  sung  by  the  Creator  himself  (in  honor  of 
Mahadeva)."* 

"  'Upamn>nyu  continued, — Thus  praised  by  that  utterer  of 
Brahma,  viz.,  Tandi,  Mahadeva,  that  illustrious  and  puissant 
Deity,  who  was  accompanied  by  his  spouse  Uma,  said  these 
•words."^  Tandi  had  further  said, — Neither  Brahman,  nor  Indra, 
jior  Vishnu,  nor  the  Vi(;wedevas,  nor  the  great  Rishis,  know 
thee  ! — Gratified  at  this,  Civa  said  the  following  words/'" 

"  'The  holy  one  said, — Thou  shalt  be  indestructible  and 
eternal.  Thou  shalt  be  freed  from  all  sorrow.  Great  fame  shall 
"be  thine.  Thou  shalt  be  endued  with  energy.  Spiritual  Know- 
ledge shall  be  thine.®^  All  the  Rishis  shall  seek  thee,  and  thy 
son,  through  my  grace,  shall  become  the  author  of  Sutras, 
O  foremost  of  regenerate  persons  '"^  What  wishes  of  thine 
shall  I  grant  today  ?  Tell  me,  0  son,  what  those  objects  are 
"which  thou  desirest  ! — At  this,  Tandi  joined  his  hands  and  said, 
—0  Lord,  let  my  devotion  to  thee  be  steady  ! — •''' 

"  'Upamanyu  continued, — Having  given  unto  Tandin  these 
boons  and  received  the  adorations  of  both  the  deities  and  the 
Hishis,  the  great  Deity  disappeared  there  and  then.''"  When 
the  illustrious  deity,  0  lord  of  the  Yadavas,  thus  disappeared 
■with  all  his  followers,  the  Rishi  came  to  my  asylum  and  said 
unto  me  all  that  had  happened  to  him.'^  Do  thou  hear,  0  fore- 
most of  men,  for  thy  success,  all  those  celebrated  names  (of 
Mahadeva)  that  Tandi  said  unto  me.^^  The  Grandsire  had  at 
one  time  recited  ten  thousand  names  that  apply  to  Mahadeva. 
In  the  scriptures,  a  thousand  names  occur  of  that  illustrious 
deity .'^^  These  names  are  not  known  to  all.  O  thou  that  tran- 
scendest  destruction,  in  days  of  yore,  the  Grandsire  Brahman 
uttered  these  names  for  adoring  the  high-soulcd   Deity.     Having 


Parva.]  anucasana  parva.  101 

acquired  them  the  grace  of  the  Grandsirc,  Tandi  commuuicatad 
them  to  me  !* — '  "^* 


Section  XVII. 

"Vasudeva  said, — 'Concentrating  his  mind,  O  Yudhishthira, 
the  regenerate  Rishi  Upamanyu,  with  hands  joined  together  in 
reverence,  uttered  this  abstract  of  names  (applying  to  Mahadeva), 
beginning  from  the  beginning.^ 

'"Upamanyu  said, — I  shall  adore  that  great  Deity  who 
deserves  the  adorations  of  all  creatures,  by  uttering  those  names 
that  are  celebrated  over  all  the  worlds, — names  some  of  which 
were  uttered  by  the  Grandsire  Brahman,  some  by  the  Rishis, 
and  some  of  which  occur  in  the  Vedas  and  the  Vedangas." 
Those  names  have  been  applied  (unto  the  great  Deity)  by  per- 
sons that  are  eminent.  They  are,  again,  true  and  fraught  with 
success,  and  are  capable  of  accomplishing  all  the  purposes  which 
the  utterer  may  have  in  view.  They  have  been  applied  unto 
Mahadeva  by  Tandi  whose  soul  was  cleansed  by  Vedic  lore 
and  who  invented  those  name.^.  with  the  aid  of  his  devotion.* 
Indeed,  with  those  names  that  have  been  uttered  by  many 
well-known  persons  of  righteousness  and  by  ascetics  conversant 
with  all  the  topics,  I  shall  adore  him  who  is  the  foremost,  who 
is  the  first,  who  leads  to  heaven,  who  is  ready  to  confer  benefits 
upon  all  creatures,  and  who  is  auspicious.*  Those  names  have 
been  heard  everywhere  in  the  universe,  having  spread  from 
the  region  of  Brahman  (where  they  were  originally  invented). 
All  of  them  are  firaught  with  the  elemeiit  of  Truth.  With 
those  names  I  shall  adore  him  who  is  Supreme  Brahma,  who 
has  been  declared  (unto  the  universe)    by    the   Vedas,  and    who 


*  Botli  the  Vernacular  tran.il;i,l.'»r.s  render  the  last  Verse  most  en"one- 
onaly.  K.  P.  Singha  skips  over  every  difficulty.  In  the  Auu9asana, 
this  chaiMcteristic  of  his  is  more  marked  than  in  the  Canti.  The  Burdwan 
translators  very  rarely  skip  over  a  Verse  ;  but  they  are  vei'y  generally 
in  the  wrong.  Nilakantha  explains  tliat  'Deve§ah'  is  Brahman.  The 
meafl'ing,  therefore,  is  that  Tandi  said  unto  nie  those  secret  names  which 
Brahman  had  applied  unto  the  higli-souled  one  or  Mahftdeva.'  The  Benyal 
reading  'Deve^'a,'  in  the  vocative,  is  incorrect. — T. 


102  M.VIIAF.UARATA.  [Anuu'isanilco!^ 

h  Eternal."  I  shall  now  tell  thee,  0  chief  of  Yadu's  race,  those" 
iianie^.  Do  thou  hear  them  with  rapt  attention.  Thou  art  a 
devoted  worshipper  of  the  Supreme  Lord.  Do  thou  worship  the 
illustrious  Bhava,  distinguishing  him  above  all  the  deities."  And 
because  thou  art  devoted  to  him,  I  shall,  therefore,  recite  those 
names  in  thy  hearing.  Mahadeva  is  Eternal  Brahma.  No  one 
that  is  even  endued  with  Yoga  is  able  to  describe,  in  even  a  hun- 
dred years,  the  glory  and  puissance  of  that  great  Deity  in  their 
entirety.  Verily,  the  beginning,  middle,  or  end  of  Mahadeva 
cannot  be  apprehended  by  the  very  deities.'^"^  Indeed,  when  the 
case  is  such,  who  is  there,  0  Madhava,  that  can  recite  the 
attributes  of  Mahadeva  in  their  entirety  ?  For  all  that,  I  shall, 
through  the  grace  of  that  illustrious  and  supreme  Deity  of 
perfect  wisdom,  extended  to  me  for  my  devotion  to  him,  recite- 
his  attributes  as  embodied  in  an  abstract  of  few  words  and 
letters.^-  The  Supreme  Lord  is  incapable  of  being  adored  by 
any  one  if  he  does  not  grant  his  permission  to  the  adorer.  As 
regards  myself,  it  is  only  when  I  become  fortunate  enough 
to  receive  his  permission  that  I  succeed  in  adoring  him.^^ 
I  shall  indicate  only  a  few  names  of  that  great  Deity  who  is 
without  birth  and  without  destruction,  who  is  the  original  cause 
of  the  universe,  who  is  endued  with  the  highest  Soul,  and 
whose  origin  is  unmanifest.^^  Hear,  0  Krishna,  a  few  names, 
that  were  uttered  by  Brahman  himself,  of  that  giver  of  boons, 
that  adorable  deity,  that  puissant  one  who  has  the  universe  for 
his  form,  and  who  is  possessed  of  supreme  wisdom.^-  These 
names  that  I  shall  recite  are  extracted  from  the  ten  thousand 
names  that  the  great  Grandsire  had  uttered  in  days  of  yore,  as 
ghee  is  extracted  from  curds.^^  As  gold  represents  the  essence 
of  rocky  mountains,  as  honey  represents  the  essence  of  flowers, 
as  Manda  represents  the  extract  from  ghee,  even  so  have  these 
names  been  extracted  from  and  represent  the  essence  of  those 
ten  thousand  names  that  were  uttered  by  the  Grandsire  Brah- 
man." This  abstract  of  names  is  capable  of  cleansing  every  sin 
however  heinous.  It  possesses  the  same  merit  that  is  attached 
to  the  four  Vedas.  It  should  be  comprehended  with  effort,  and 
engraved  on  the  memory  with  concentrated  soul.^*^  It  is  fraught 
tv'ith  auspiciousne.>s.     It  leads   to  advancement.     It   is   dcstruc- 


Parva.]  anucasana  parva.'  103 

tive  of  Raksliasas*     It  is  a  great   cleaDser.     It   should    be    im- 
parted to  only  him  that  is   devoted  to   the   great    Lord,  to   him 
that  has  Faith,  to  him  tliat    believes.     Unto   him    tliat   lias   no 
faith,  him  that  is  an  unbeliever,  him    that   has   not   subjugated 
his  soul,  it   should  never  be  communicated.^"     That   creature,  O 
Krishna,  who  cherishes  malice  towards  the   illustrious  Mahadeva 
who   is   the   original   cause  of  everything,  who   is  the  Supreme 
Soul,  and  who  is  the  great  Lord,  has  certainly  to  go  to  hell  with 
all  his  ancestors  before  and    all   his   children   after  him.^''     This 
abstract  of  names  that   I  shall  rejite  to  thee   is  looked    upon   as 
Yoga-meditation.    This  is  looked  upon  as  Yoga.f     This  is  looked 
upon  as  the  highest  object   of  meditation.     This   is   that    which 
one   should   constantly    recite  as   Japya.      This   is   equivalent 
to  Knowledge.     This    is   the   highest   Mystery.^^     If  one,  even 
during  his  last  moments,  recites  it  or  hears  it   recited   unto  him, 
one  succeeds  in  attaining  to  the  highest  end.     This  is  holy.    This 
is  auspicious,  this  is  fraught    with  every    kind   of  benefit.     This 
is  the  best  of  all   things.^'-*     Brahman,  the   Grandsire   of  all   the 
universe,  having   in  days   of  old,    composed   it,    assigned   to   it 
the  foremost    place   among  all   excellent  hymns.""     From   that 
time,  this  hymn  to  the  greatness   and   glory    of  the   high-souled 
Mahadeva,  which  is  held  in  the  highest  esteem  by  all  the  deities 
has  come  to  be  regarded  as  the  king  of  all    hymns.^^     This   kin^ 
of  all  hymns  was   first  conveyed   from   the   region    of  Brahmau 
to  heaven,  the  region  of  the  celestials.     Tandi   then    obtained  it 
from  heaven.     Hence  is  it    known   as   the   hymn    composed    by 
Tandi.--     From  heaven  Tandi  brought   it  down    on    Earth.     It 
is  the  most  auspicious   of  all   auspicious  things,  and   is  capable 
of  cleansing  from  all  sins  however  heinous.^^     O  thou   of  mighty 
arms,    I   shall   recite   to   thee    that  best   of    all   hymns.     This 
hymn   relates   to   him   who  is  the  Veda   of  the  Vedas,  and  the 
most  ancient  of  all   ancient   objects  f*  to  him  who  is  the  energy 
of  all  energies,  and  the   penance   of  all   penances  ;  to  him    who 
is  the  most  tran  juil  of  all   creatures   endued    with    tranquillity, 

*  /.  e.,  if  recited,  il  destroys  all  fear  of  Riikshasa^i,  for  these  either  fly 
•away  at  its  sound  or  are  even  killed. — T. 

t  /.  e.,  it  has  the  merit  that  ib  attached  to  either   Mtnlitatiou  or  Yoga. 


104!  MAHABnARATA.  [Anucdsanika 

and  who  is  the  splendour  of  all  splendours  f'^  to  him  who  is 
looked  upon  as  the  most  restrained  of  all  creatures  that  are 
restrained,  and  him  who  is  the  intelligence  of  all  creatures 
endued  with  intelligence  ;  to  him  who  is  looked  upon  as  the 
deity  of  all  deities,  and  the  Rishi  of  all  Rishis  ;-^  to  him  who 
is  regirded  as  the  sacrifice  of  all  sacrifices  and  the  most 
auspitnous  of  all  things  fraught  with  auspiciousness ;  to  him 
who  is  the  R-idra  of  all  the  Rudras,  and  the  effulgence  of 
airthings  endued  with  effulgence  f  to  him  who  is  the  Yogiu 
of  all  Yogins,  and  the  cause  of  all  causes  ;  to  him  from  whom 
all  the  worlds  start  into  existence,  and  unto  whom  all  the  worlds 
return  when  they  cease  to  exist  f^  to  him  who  is  the  Soul  of 
all  existent  creatures,  and  who  is  called  Hara  of  immeasurable 
energy.  Hear  me  recite  those  thousand  and  eight  names  of 
the  gx-eat  Carva.^^  Hearing  those  names,  0  foremost  of  all 
men,  thou  shalt  be  crowned  with  fruition  in  respect  of  all  thy 
wishes. — ^Om  !  thou  art  Immobile,  thou  art  Fixed,  thou  art 
Puis-sant,  thou  art  Terrible,  thou  art  Foremost,  thou  art  boon- 
givhig,  and'  thou  art  Superior.*^"  Thou  art  the  Soul  of  all 
creitures,  thou  art  celebrated  over  all  creatures,  thou  art  all 
things,  thou  art  the  Creator  of  all,  and  thou  art  Bhava.f  Thou 
art  the  bearer  of  matted  locks  on  thy  head.  Thou  wearest 
animal  skins  for  thy  vestments.  Thou  wearest  a  crest  of 
matted  hair  on  thy  head  like  the  peacock.  Thou  art  he  who 
has  the  whole  universe  for  thy  limbs.t  Thou  art  the  Creator  of 
all  things.  Thou  art  Hara  in  consequence  of  thy  being  the 
destroyer  of  all  things.^^  Thou  art  he  that  has  eyes  resembling 
those  uf  the  gazelle.  Thou  art  the  destroyer  of  all  creatures. 
Thou  art  the  supreme  enjoyer  of  all  things.^'^  Thou  art  that 
Pruvriti  whence    all   actions   flow.     Thou   art    that   Nivirtti  or 


*  Both  'Stliira'  and  'Stluinu'  imply  iniiwutability  or  freedom  from 
cliange. — T. 

t  The  Commentator  explains  that  'Bhava'  in  here  used  in  the  sense  of 
'that  from  which  all  things  tiuw  and  into  which  all  things  merge  when 
tlie  universal  diasohition  comes.  Or,  it  may  iniply,  mere  existence,  witli- 
out  reference,  tluit  is,  to  any  attribute  by  which  it  's  ca])able  of  being 
described  or  comiirehended. — T. 

I  /.  e.,  'Virut'  or  vast  or  Infinite. — T. 


Parva.]  anucasana  parva.  105 

abstention  from  acts,  thou  art  observant  of  fasts  and  vows, 
thou  art  Eternal,  thou  art  TjTichangeable.  Thou  art  he  that 
residest  in  crematoria,  thou  art  the  possessor  of  the  six  well- 
known  attributes  of  Lordship  and  the  rest,  thou  residest  in 
the  heart  of  every  creature,  thou  art  he  that  enjoys  all  things 
with  the  senses,  thou  art  the  grinder  of  all  sinful  creatures.*^* 
Thou  art  he  that  deserves  the  salutations  of  all,  thou  art  of 
great  feats,  thou  art  he  that  ha-;  penances  for  his  wealth,  thou 
Greatest  all  the  elements  at  thy  will,  thou  concealest  thy  real 
nature  by  putting  on  the  guise  of  a  lunatic.  Thou  art  the 
Master  of  all  the  worlds  and  of  all  living  creatures.^''  Thou  art 
of  immeasurable  form,  thou  art  of  vast  body,  thou  art  of  the 
form  of  Righteousness,  thou  art  of  great  fame,  thou  art  of 
high  Soul,  thou  art  the  Soul  of  all  creatures,  thou  hast  the 
universe  for  thy  form,-|-  thou  art  of  vast  jaws  (for  thou  swal low- 
est the  universe  when  the  time  comes  for  the  dissolution  of  all 
things.)^^  Thou  art  the  protector  of  all  the  worlds,  thou  suffer- 
est  thy  Soul  to  disappear  behind  the  darkness  of  Ignorance.t 
Thou  art  gladness.  Thou  art  he  whose  car  is  borne  by  mules. 
Thou  art  he  that  protects  Jiva  from  the  thunder  of  rebirth. 
Thou  art  adorable.  Thou  art  obtained  by  purity  and  self-res- 
traint and  vows.  Thou  art  again  the  refuge  of  all  kinds  of 
V0W6   and   observances     including   purity   and   self-restrain t.$^* 

*  The  task  of  rendering  these  names  is  exceedingly  difficult.  In  the 
)riginal,  many  of  these  names  are  such  that  they  are  capable  of  more 
ihau  one  interpretation.  The  Commentator  often  suggests  more  than  one 
ueauing.  Each  name  would  require  a  sepai-ate  note  for  explaining  all  Ha 
)earings.  'Niyata'  is  literally  one  who  is  observant  of  fasts  and  vows 
^nd  who  has  restrained  his  senses.  Hence  it  means  an  ascetic.  Maha- 
leva  is  an  ascetic.  'Cma^ana'  is  either  a  crematorium,  the  place  where 
lead  creatures  lie  down,  or,  it  may  mean  Varanasi,  the  sacred  city  of 
Jiva,  where  creatures  dying  have  not  to  take  rebirth.  Civa  is  both  a 
■esident  of  crematoria  and  of  Varanasi. — T. 

t  Or,  the  universe  is  displayed  in  tlu-e. — T. 

I  Probably,  wliat  is  said  here  is  that  Mahadeva  is  the  Soul  invested 
vith  Ignorance,  i.  e.,  Jiva. — T. 

$  By  'Niyama'  is  meant  purity  both  internal  and  external,  contented- 
less  witli  whatever  ix  got;  penances,  Vedic  studies,  meditation  wu  t!ni 
Deity,  &c.— T. 

[      1^     J 


lOG  MAHABHAHATA*  [AnucHsanUsd 

Thou  art  the  celestial  artificer  that  is  conversant  with  every  art. 
Thou  art  Self-create  (for  no  one  has  created  thee).  Thou  art 
the  beginning  of  all  creatures  and  things.  Thou  art  Hiranya- 
garbha,  the  Creator  of  all  things.  Thou  art  inexhaustible  puis- 
sance and  felicity.*  Thou  hast  a  hundred  eyes,  thou  hast  eyes 
of  vast  power.  Thou  art  Soma.-|-  Thou  art  he  that  causest  all 
righteous  creatures  to  assume  shapes  of  glory  for  shining  in  the 
firmament/'^  Thou  art  Chandramas,  thou  art  Surya,  thou  art 
the  planet  Saturn,  thou  art  the  descending  node  (of  the  Moon), 
thou  art  the  ascending  node,  thou  art  Mangala  (Mars),  and  thou 
art  Vrihaspati  (Jupiter)  and  Cukra  (Venus),  thou  art  Vudha 
(Mercury),  thou  art  the  worshipper  of  Atri's  wife,  thou  art  he 
^ho  shot  his  shaft  at  Sacrifice  when  Sacrifice  fled  from  his  wrath 
in  the  form  of  a  deer.  Thou  art  sinless.:}:^®  Thou  art  possessed 
of  penances  that  have  conferred  upon  thee  the  power  of  creating 
"the  universe.  Thou  art  possessed  of  penances  that  have  render- 
ed thee  capable  of  destroying  the  universe.  Thou  art  high- 
ininded    (in   consequence   of  thy   great   liberality    towards   thy 


*  'Nidhi'  implies  the  largest  number  that  can  be  named  in  Arithmati- 
,*al  notation.  Hence,  it  implies,  as  the  Commentator  correctly  explains, 
the  possesser  of  inexhaustible  felicity  and  gladness. — T. 

t  'Sahasraksha'  is  either  Indra  or  possessor  of  innumerable  eyes  in 
<onsequence  of  Mahadeva's  being  identical  with  the  universe.  *Vi9a- 
laksha'  is  one  whose  eyes  are  of  vast  power,  because  the  Past  and  the 
Tuture  are  seen  by  them  even  as  the  Present.  'Soma'  implies  either  the 
"Moon  or  the  juice  of  the  Soma,  i.  e,,  the  libations  poured  on  the  sacri- 
■ficial  fire.  A\\  righteous  persons,  again,  become  luminaries  in  the  fir- 
mament. It  is  Mahadeva  that  makes  them  so,  t*.  e.,  he  is  the  giver  of 
glorious  forms  to  those  that  deserve  them. — T.  ■ 

J  Many  of  these  names  i-equire  comments  to  -be  intelligible.  'Ketu'  is 
no  planet  but  Hindu  astronomers  nameithe  descending  node  of  the  Moon 
"l^y  that  name.  'Graha'  is  that  which  seizes  ;  hence  Rahu  or  the  ascend- 
ing node  of  the  Moon.  'Grahapati'  is  Mangala,  so  called  for  its  male- 
■Tolence.  'Varah'  is  Vrihaspati  or  Jupiter,  who  is  the  counterself  of 
Cukra  or  Venus.  In  Hindu  mythology,  Cukra  is  a  male  person,  the 
'preceptor  of  the  Daityas  and  Asuras.  'Atri'  is  Vudha  or  Mercury,  re« 
presented  as  the  son  of  Atri.  'Atryah-namaskarta'  is  Durvilsas  who  was 
the  son  of  Atri's  wife,  got  by  the  lady  through  a  boon  of  Mahadeva. 
Daksha's  Saerifice  sought  to  fly  away  from  Civa,  but  the  latter  pursued 
it  and  shot  his  arrow  at  it  for  destroying  it  downright. — T. 


Parva,.]  anucasana  pauva.  107 

devotees).     Thou  fulfillest  the  wishes   of  all   who   resign    them- 
selves to  thee.     Thou  art  the  maker  of  the  year   (for  it   is   thou. 
who  settest  the  wheel  of  Time  revolving,  by  assuming   the    form 
of  the  sun  and  the  planets).     Thou  art    Mantra   (in  the    form  of 
Pranava  and  other  sacred  words   and   syllables).     Thou  art   tha 
authority  for  all  acts  (in  the  form  of  the   Vedas   and  the   scrip- 
tures).    Thou  art  the  highest  Penance.^"     Thou  art   devoted   to  - 
I    Yoga.     Thou  art  he  who   merges   himself  in   Brahman    (by  his 
Yoga-abstraction).     Thou  art  the  great  seed  (being  the   cause  of 
causes).     Thou  art   the  displayer   of  what   is  unmanifest  as  this 
manifest   form  in  which  the  universe  exists.     Thou  art  possessed 
of  infinite  might.     Thou  art  he  whose   seed  is   gold.*     Thou  arb 
omniscient,  (being  as  thou  art  all  things  and  the  great   knower). 
Thou  art  the  cause   of  all  things.     Thou   art   he   that   has   ths 
seed  of  action  (viz.,   Ignorance   and   Desire)   for   the   means   of 
sojourning   from   this   world    to    the   other  and   the    other    to 
this.-j-*®     Thou  hast  ten   arms.     Thou   hast   winkless  eyes   (for 
thou  seest  at  all   times).     Thou  hast   a   blue   throat   (in   conse- 
quence of  thy  bearing  in  thy  throat  the  poison    that  arose   upon 
churning  the  ocean  and  which,  if  not   so   borne,  was  competent 
to  destroy  the  universe).     Thou  art  the  lord   of  Uma.     Thou  art 
the  origin  of  all  the  infinite  forms   that   occur  in   the   universe. 
Thou  art  he  whose  superiority    is   due   to   thyself.     Thou   art  » 
hero  in    might   (in   consequence   of  thy   having  achieved   such* 
grand  feats  as  the   quick  destruction    of  the  triple   city   of  the 
Asuras).     Thou   art  inert   matter   (which   cannot   move  unless 
Go-existing  with  the  Soul).     Thou   art  all  the  topics   of  enquiry 
(as  counted  by   the   Siinkhyas).*^     Thou   art   the   ordainer  and 
ruler  of  the   topics.     Thou   art   the   chief  of  those   beings   that 

^        -— — —      ■-■---  ■  —  --  '  ■  ■  ■...—.-■ 

*  'Suvarna-retas'  is  explained  by  the  Commentator  as  follows  :  'At 
first  he  created  water  and  then  cast  his  seed  into  it.  That  seed  became  a 
golden  egg.'  It  may  also  mean  that  Mahiideva  is  Agni  or  the  deity  of 
fire,  for  gold  represents  the  seed  of  Agni. — T« 

t  The  sense  is  this  :  Jiva  carries  the  seed  of  acts,  i.  e.,  Ignorance  and 
Desire,  with  him.  In  consequence  of  this  seed,  Jiva  travels  from  one 
•world  into  another  ceaselessly.  This  seed,  therefore,  is  the  conveyance  or 
the  means  of  locomotion  of  Jiva.  Mahadeva  is  Jiva.  The  Soul  is  called 
th^  rider,  and  the  body  is  the  car  that  bears  the  Soul  on  it. — T. 


108  MAHABHARATA.  [Anu^asanUco, 

wait  upon  thee  and  are  called   Ganas.*     Thou   coverest   infinite 
space.-f-     Thou  art  Kama  the  god  of  Desire.     Thou   art   conver- 
sant with  Mantras  (in  the  sense   of  knowledge   being  thy   pen- 
ance)4       Thou   art   the    highest   Mantra     (for   thou    art   that 
philosophy  which  consists   in   the   ascertainment   of  the   nature 
and  attributes  of  the  soul  and  its  differences  from  the   Not-soul). 
Thou  art  the  cause   of  the  universe   (since   all   that   exists  has 
sprung  from  thy  Soul).     Thou  art  the  universal  destroyer  (for  all 
that  ceases  to  exist  becomes  merged  into  thyself  as  the  unmanifest 
Brahma).*^     Thou  bearest   in   one   of  thy   hands   the   calabash. 
In  another   thou   boldest   the  bow.     In   another   thou   bearest 
shafts.     In  another   thou    bearest   a   skull.     Thou   bearest   the 
thunder-bolt.     Thou  art  armed  with  the  hundred-killer.$     Thou 
art  armed  with  the  sword.     Thou  wieldcst  the  battle-axe.    Thou 
art  armed  with  the  Cula  (trident).     Thou  art  adorable.*^     Thou 
hast  the   sacrificial  ladle   in   one   of  thy   hands.     Thou   art   of 
beautiful  form.     Thou  art  endued  with  abundant  energy.     Thou 
givest  in  the  most  liberal  measure  all  that  tends  to   adorn   those 
that  are  devoted  to  thee.     Thou  wearest  a  turban  on   thy   head. 
Thou   art   of  beautiful   face.      Thou   art   he   who   swells   with 
splendour  and   puissance.     Thou   art    he    that   is   humble   and 
modest.**     Thou  art   exceedingly   tall.     Thou   art    he   who   has 
the  senses  for  thy   rays.1T     Thou  art   the   greatest   of  preceptors. 

*  'Ganapati'  is  Ganega  the  elde'^t  son  of  Mahadeva.  The  Ganas  are 
mighty  beings  that  wait  upon  Mahadeva.  This  makes  up  the  first  hun- 
dred names.     The  Commentator  takes  'Avala'   and  'Gana'  togetlier. — T. 

t  'Digvasas'  means  nude.  The  Puranas  say  that  for  stupifying  the 
wives  of  certain  ascetics,  Mahadeva  became  nude  on  one  occasion.  The 
received  meaning,  however,  is  that  he  is  capable  of  covering  and  does 
actually  cover  even  infinite  space.  In  the  sense  of  nude,  the  word  means 
one  that  has  empty  space  for  his  cover  or  vestments. — -T. 

I  The  meaning  is  tliat  with  thee  Knowledge  is  penance  instead  of 
actual  physical  austerities  being  so.  This  is  only  another  way  of  saying 
that  thou  hast  'Jnanamayam  Tapah.' — T. 

^  'Cataghni'  a  killer  of  hundred  ;  Wilson  thinks  it  was  a  kind  of 
rocket.— T. 

H  'Harike^a'  means  one  having  the  senses  for  one's  rays,  i.  e.,  one  who 
displays  all  objects  before  the  soul  through  the  door.s  of  the  senses.  The 
meanins;  i?  that  Mahadeva  is  he  through  whose  puissance  the  mind  sue 
ceeds  in  acquiring  knowledge  through  the  sen:ie;j. — T. 


Parva.]  anucasana  parva.  109- 

Thou  art  Supreme  Brahma  (being  a  state  of  pure  feficitous 
existence).*  Thou  art  he  that  took  the  shape  of  a  jackal  (for 
consoling  the  Brahmana  who,  when  insulted  by  a  wealthy 
Vai(;ya,  had  resolved  to  commit  suicide).  Thou  art  he  whose 
objects  are  all  crowned  with  fruition,  of  themselves  and  without 
waiting  for  the  puissance  derivable  from  penances).  Thou  art 
one  who  beares  a  bald  head  (as  the  sign  of  the  mendicant 
order).  Thou  art  one  who  does  good  to  all  creatures.'*'^  Thou 
art  unborn.  Thou  hast  innumerable  forms.  Thou  bearest  all 
kinds  of  fragrance  on  thy  person.  The  matted  locks  on  thy 
head  had  sucked  up  the  river  Ganga  when  it  first  fell  from 
heaven  (although  they  again  gave  out  the  waters  at  the  earnest 
solicitations  of  king  Bhagiratha).  Thou  art  the  giver  of 
sovereignty  and  lordship-f  Thou  art  a  Brahmacharin  without 
having  ever  fallen  away  from  the  rigid  vow  of  continence* 
Thou  art  distinguished  for  thy  sexual  continence.  Thou  always 
liest  on  thy  back.  Thou  hast  thy  abode  in  Puissance.^**  Thou 
hast  three  matted  locks  on  thy  head.  Thou  art  he  that  is  clad 
in  rags.  Thou  art  Rudra  (in  consequence  of  thy  fierceness)*. 
Thou  art  the  celestial  generalissimo,  and  thou  art  all-pervading: 
Thou  art  he  that  moves  about  during  the  day.  Thou  art  he 
that  moves  about  in  the  night.S  Thou  art  of  fierce  wrath. 
Thou  art  possessed  of  dazzling  effulgence  (born  of  Vedic  study- 
and   penances).*^     Thou   art   the   slayer   of  the   mighty   Asura 

*■  'Krishna'  is  explained  by  the  Commentator  thus.  'Krish'  is  a  word 
signifying  'Blm'  or  Existence.  The  letter  n  (the  palatal  one)  signifies 
'iiirvriti.'     Henoe  'Krishna'  is  Tinanila-sanmritra.' — T. 

+  'Kaparddin'  is  thus  explained  by  the  Commentator.  'Kam  jalani 
pivati  it  kapah.'  So  called  because  of  the  incident  noted  in  the  text,  for 
the  matted  locks  of  Mahadeva  had  sucked  up  the  river  Gangfi  when  it 
first  fell  from  heaven.  Then  'Kit'  means  sovereignty  or  lordship.  'Ri- 
ddah'  is  one  tbat  gives  sovereignty.  Combining  the  two,  the  compoiuid 
'KaparMin'  is  formed. — T. 

I  'Nabhah'  means  space  which  implies  puissance.  That  'Nabliah'  is 
the  'sthala'  or  abode  of  Mahadeva.  The  Bengal  texts  which  read  'Na- 
bhastalah'  are  vicious. — T.  > 

$  The  deities  are  said  to  move  about  during  the  day,  wliile  the  Asuras 
and  R'lkshasas  during  the)  night.  What  is  saifl,  therefore,  here  i^  that 
thou  art  the  deities  and  thou  art  their  foes  the  Daityas  and  others. — T. 


110  MAHABHARATA.'  [Aiiucidsanikc^ 

who  had  come  in  the  form  of  an  infuriate  elephant  for  destroy-- 
ing  thy  sacred  city  of  Varanasi.  Thou  art  the  slayer  of  such  • 
Daityas  as  become  the  oppressors  of  the  universe.  Thou  art 
Kala  or  Time  which  is  the  universal  destroyer.  Thou  art  the 
supreme  ordaiiier  of  the  universe.  Thou  art  a  mine  of  all  ex- 
cellent accomplishments.  Thou  art  of  the  form  of  the  lion  and 
the  tiger.  Thou  art  he  that  is  clad  in  the  skin  of  an  ele- 
phant.*" Thou  art  the  Yogin  who  decieves  Time  by  transcend- 
ing its  irresistible  influence.  Thou  art  the  original  sound.* 
Thou  art  the  fruition  of  all  desires.  Thou  art  he  that  is  adored 
in  four  ways.-f  Thou  art  a  night-wanderer  (like  Vetala  and 
others).  Thou  art  he  that  wanders  in  the  company  of  spirits. 
Thou  art  he  that  wanders  in  the  company  of  ghostly  beings^ 
Thou  art  the  Supreme  Lord  of  even  Indra  and  the  other 
celestials.*"  Thou  art  he  that  has  multiplied  himself  infinitely 
in  the  form  of  all  existent  and  non-existent  things.  Thou 
art  the  upholder  of  both  Mahat  and  all  the  innumerable  com- 
binations of  the  five  primal  elements.  Thou  art  the  primevaF 
Ignorance  or  Tamas  that  is  known  by  the  name  of  Kahu.  Thou 
art  infinite.  Thou  art  the  supreme  End  that  is  attained  by 
the  Emancipate.  Thou  art  fond  of  dancing.  Thou  art  he 
that  is  always  engaged  in  dancing.  Thou  art  he  that  causes 
others  to  dance.  Thou  art  the  friend  of  the  universe.^®  Thou 
art  he  whose  aspect  is  calm  and  mild.  Thou  art  endued  with 
penances  puissant  enough  to  create  and  destroy  the  universe. 
Thou  art  he  who  binds  all  creatures  with  the  bonds  of  thy 
illusion.  Thou  art  he  that  transcends  destruction.  Thou  art  he 
who  dwells  on  a  mountain  {viz.,  Kailasa).  Thou  transcendest 
all  bonds  and  art  unattached  in  respect  of  all  things,  like  Space. 
Thou  art  possessed  of  a  thousand  arms.  Thou  art  victory.  Thou 
art  that  perseverance  which  leads  to  success  or  victory.  Thou 
art  without  idleness  or  procrastination  that  interferes  with   per- 


*  Sound,  only  when  manifested,  becomes  perceptible.  When  un- 
Bianifest  and  lying  in  the  womb  of  eternal  space,  it  is  believed  to  have  an 
existence.  Uninanifest  Brahma  is  frequently  represented  as  'anahatab 
favdah'  or  unstruck   sound. — T. 

t  These  four  ways  are,  as  enumerated  by  Commentator,  Vi^wa,  Taijasa, 
Prajna,  Civadhyana. — T« 


Farva.]  anucasana  parj^aI  111 

severing  activity."  Thou  art  dauntless.  Thou  art  fear.  Thott 
art  he  who  put  a  stop  to  Vali's  sacrifice.*  Thou  fulfillest  the 
desires  of  all  thy  devotees.  Thou  art  the  destroyer  of  Daksha'3 
sacrifice.  Thou  art  amiable.  Thou  art  slightly  amiable.^^  Thou 
art  exceedingly  fierce  and  robbest  all  creatures  of  their  energy. 
Thou  art  the  slayer  of  the  Asura  Vala.  Thou  art  always  cheer- 
ful. Thou  art  of  the  form  of  wealth  which  is  coveted  by  all. 
Thou  hast  never  been  vanquished-i*  There  is  none  more  ador- 
able than  thou.  Thou  art  he  who  utters  deep  roars  (in  the 
form  of  Ocean).  Thou  art  that  which  is  so  deep  that  no  one  can 
measure  it  (because  thou  art  of  the  form  of  space).  Thou  art  he 
whose  puissance  and  the  might  of  whose  companions  and  bull 
have  never  been  measured  by  anybody .^^  Thou  art  the  tree 
of  the  world  (whose  roots  extend  upwards  and  branches  hang 
downwards).  Thou  art  the  banian .:J:  Thou  art  he  that  sleeps  on 
a  banian  leif  when  the  universe,  after  dissolution,  becomes  one 
infinite  expanse  of  waters.  Thou  art  he  that  shows  compa&sion 
to  all  worshippers,  assuming,  as  thou  listest,  the  form  of  Hari 
or  Hara  or  Ganecja  or  Arka  or  Agni  or  Wind,  &c.  Thou  art; 
possessed  of  teeth  that  are  exceedingly  sharp  (since  thou  art 
competent  to  chew  innumerable  worlds  even  as  one  munches 
nuts  and  swallows  th-em  speedily).  Thou  art  of  vast  dimensions 
in  respect  of  thy  form.  Thou  art  possessed  of  a  mouth  that  is 
vast  enough  to  swallow  the  universe  at  once.^*  Thou  art  he 
whose  troops  are  adored  every  where.S  Thou  art  he  who  dis- 
pelled all  the  fears  of  the  deities  when  the  prince  of  elephants 
had  to  be  captured.     Thou  art  the  seed   of  the   universe.     Thou 

*  It  may  also  mean  that  thou  art  he  called  Buddha  who  preached 
against  all  sacrifices. — T. 

t  The  Commentator  explains  that  Mahadeva's  defeat  at  the  hands  of 
Krishna  in  the  city  of  Vana  was  diie  to  Mahadeva's  kindness  for  Krishna, 
even  as  Krishna  broke  his  own  vow  of  never  taking  up  arms  in  the  battle 
Kurukshctra,  for  honoring  his  wor-^hippcr  Bhishma  who  had  vowed  that 
he  would  compel  Krishna  to  take  up  arras. — T. 

I  The  sense  is  this :  when  the  universal  destruction  comes  and  all 
becomes  a  mighty  expanse  of  water,  there  appears  a  banian  under  whose 
shade  the  immortal  Rishi  Markandeya  sees  a  boy  who  is  Mahavishnu. — T. 

$  It  may  also  mean  that  thou  art  lie  at  whose  approach  all  (he  Daitya 
troops  fled  in  all  directions. — T. 


112  MAHABHARATA.  [Anucdsanika 

art  he  who  has  for  his  vehicle  the  same  bull  that  fonns  again 
the  device  on  his  banner  in  battle.  Thou  hast  Agni  for  thy 
soul.  Thou  art  Surya  who  has  green  steeds  yoked  unto  his 
car.  Thou  art  the  friend  of  Jiva.  Thou  art  he  that  is  con- 
versant with  the  proper  time  for  the  accomplishment  of  all 
religious  acts.^^  Thou  art  he  unto  whom  Vishnu  had  paid  his 
adorations  (for  obtaining  his  celebrated  discus).  Thou  art 
Vishnu.  Thou  art  the  ocean.  Thou  art  the  Mare's  head  that 
ranges  within  the  ocein,  ceaselessly  vomiting  fire  and  drinking 
the  saline  waters  as  if  they  were  sacrificial  butter.  Thou  art 
"Wind,  the  friend  of  Agni.  Thou  art  of  tranquil  soul  like  the 
oseMi  when  at  rest  and  unstirred  by  the  mildest  breeze.  Thou 
art  Agni  that  drinks  the  libations  of  clarified  butter  poured  in 
sicrifices  with  the  aid  of  Mantras.''^  Thou  art  he  whom  it  is 
difficult  to  approach.  Thou  art  he  whose  effulgence  spreads 
over  the  infinite  universe.  Thou  art  ever  skilful  in  battle. 
Thou  art  well  conversant  with  the  time  when  one  should  engage 
•in  battle  so  that  victory  may  be  achieved.  Thou  art  that 
science  which  treats  of  the  motions  of  heavenly  bodies.*  Thou 
art  of  the  form  of  success  or  victory.  Thou  art  he  that  possess- 
es a  body  for  all  time  (for  thy  body  is  never  subject  to  destruc- 
tion).^^ Thou  art  a  house-holder  for  thou  wearest  a  tuft  of 
hair  on  thy  head.  Thou  art  a  Sanyasin  for  tliy  head  is  bald. 
Thou  wearest  matted  locks  on  thy  head  (being,  as  thou  art,  a 
Vana^jrastha)."!*  Thou  art  distinguished  for  thy  fiery  rays  (for 
the  elfulgent  path  by  which  the  righteous  proceed  is  identical 
with  thee).  Thou  art  he  that  appears  in  the  firmament  of  the 
heart  encased  in  the  body  of  every  creature.:}:  Thou  art  he 
who  enters  into  the  cranium    (brain)    of  every   creature.     Thou 

*  /.  e.,  thou  art  Time  itself.     This  is  the  implication. — T. 

t  By  the^e  three  name.s  what  is  indicated  is  that  Mahadeva  is  a  Iioiise- 
holder,  a  Sanyasin,  and  a  forest-recluse.  House-holders  bear  a  tuft  of 
hair  on  their  heads.  Sanyasins  have  bald  heads,  while  foi-est-recluses  or 
V.lnaprasthas  have  matted  locks  — T. 

I  The  sense  is  that  Brahma  is  felt  by  every  one  in  the  firmament  of  his 
own  heart.  Mahadeva,  as  identical  with  Brahma,  is  displayed  in  the  heart 
tliat  is  within  the  physical  case.  Hence,  he  may  be  said  to  take  birth  or 
appear  in  lii  -  ellulgeiic'  within  every  one's  boiy. — T. 


Parva.]  '  anucas.vna  parva.'  11  J? 

bcarest  the  wrinkles  of  ago.  Thou  bearcst  the  bamboo  llutc. 
Thou  hast  also  the  tabour.  Thou  bearest  the  musical  instrument! 
called  Tfili.  Thou  hast  tlie  wooden  vessel  used  for  husking 
grain.  Thou  art  he  who  covers  that  illusion  which  covers 
Yama*.^"  Thou  art  an  astrologer  inasmuch  as  thy  understand- 
ing is  always  directed  towards  the  motion  of  the  wheel  of 
Time  which  is  made  up  of  the  luminaries  in  the  firmament. 
Thou  art  Jiva  whose  understanding  is  directed  to  things  thafe 
are  the  result  of  the  attributes  of  Sattwa,  Rajas,  and  Tamas. 
Thou  art  that  in  which  all  things  merge  when  dissolution  over- 
takes them.  Thou  art  stable  and  fixed,  there  being  nothing 
in  thee  that  is  subject  to  change  or  mutation  of  any  kind. 
Thou  art  the  Lord  of  all  creatures.  Thy  arms  extend  al! 
over  the  vast  universe.  Thou  art  displayed  in  inumerable  forms 
that  are  but  fractions  of  thyself.  Thou  pervadest  all  things.-f* 
Thou  art  he  that  has  no  mouth  (for  thou  enjoyest  not  the 
objects  of  thy  own  creation),^^  Thou  art  he  who  frees  thy 
creatures  from  the  bonds  of  the  world.  Thou  art  easily 
attainable.:):  Thou  art  he  that  manifested  himself  with  a 
golden  mail.$  Thou  art  he  that  appears  in  the  phallia 
emblem.  Thou  art  he  that  wanders  in  the  forests  in  quest; 
of  fowls  and  animals.  Thou  art  he  that  wanders  over  tha 
whole  Earth.  Thou  art  he  that  is  omnipresent.*"*  Thou  arfs 
the  blare  that  is  produced  by  all  the  trumpets  blown  in  the 
three  worlds.  Thou  art  he  that  has  all  creatures  for  his  rela- 
tives.H  Thou  art  of  the  form  of  a  snake  (for  thou  art  identical 
with  the  mighty  Naga  named  Cesha).  Thou  art  he  that  livesi 
in  mountain  caves  (like  Jaigishavya  or  any  other  Yogin).     Thou 

*  'Kalakatankatah'  is  explained  by  the  Commentator i  as  follows: — 
'Kala'  id  'Yama'.  He  is  covered  over  with  the  illusion  of  the  Supremo 
Deity.  Tliat  all-covering  illusion,  again,  has  the  Supreme  Deity  for  its 
cover.     Thou  art  that  Supreme  Deity  — T, 

t  'Vibhaga'  and  'Sarvaga',  the  Commentator  explains,  are  used  for 
indicating  that  thou  art  the  universe  as  'Vyashti'  and  'Samashti.'— T. 

+  Some  editions  read  'su9aranali,'  meaning  thou  art  he  who  well 
protreets  the  universe. — T. 

$  The  golden  mail  being  the  illusion  of  the  Supreme  Deity  in  conse- 
quence of  which  the  universe  has  become  displayed. — T, 

If  Thou  art  Pa^upati  ;  'atodyah  pratodauarhah  pa^avah  yasya  iti.' — T. 

[     15     J 


vlK'  'tTAHABHARATA^  [AnuccisaniJca 

art  identical  with  Guha  (the  celestial  generalissimo).  Thou 
^vearest  garlands  of  flowers.  Thou  art  he  who  enjoys  the  happi- 
ness that  springs  from  the  possession  of  worldly  objects.**-' 
Thou  art  he  from  whom  all  creatures  have  derived  their  three 
states  of  birth,  existence,  and  destruction.  Thou  art  he  that 
upholds  all  things  that  exist  or  occur  in  the  three  stages  of 
Time,  viz.,  the  Past,  the  Present,  and  the  Future.  Thou  art 
he  that  freeds  creatures  from  the  effects  of  all  acts  belonging 
to  previous  lives  as  well  as  those  accomplished  in  the  present 
life  and  from  all  the  bonds  due  to  Ignorance  and  Desire.  Thou 
art  he  who  i«  the  binder  of  Asura  chiefs.  Thou  art  he  who  ia 
the  slayer  of  foes  in  battle.-j-"^  Thou  art  that  which  is  attain- 
able by  knowledge  alone.  Thou  art  Durvasas.  Thou  art  he 
.who  is  waited  upon  and  adored  by  all  the  righteous.  Thou  art 
he  who  causes  the  fall  of  even  Brahman  and  the  others.  Thou 
art  he  that  gives  unto  all  creatures  the  just  share  of  joy  and 
grief  that  each  deserves  according  to  his  own  acts.  Thou  art 
he  that  is  incomparable.  Thou  art  well  conversant  with  the 
shares  that  are  given  and  appropriated  in  sacrifices.]:*'  Thou 
residest  in  every  place.  Thou  wanderest  everywhere.  Thou  art 
he  that  has  mean  vestments.^  Thou  art  Vasava.  Thou  art 
immortal.  Thou  art  identical  with  the  Himavat  mountains. 
Thou  art  the  maker  of  pure  gold.  Thou  art  without  acts.  Thou 
vpholdest  in  thyself  the  fruits  of  all  acts.  Thou  art  the  fore- 
most of  all  creatures  that  are   regarded   as   upholders.lT**     Thou 


*  The  Commentator  explains  that  'Tarangavit,'  which  is  literally 
'converbant  with  waves,'  means  one  that  is  acquainted  with  the  joys  or 
pleasures  that  arise  from  the  possession  or  enjoyment  of  worldly  things, 
for  such  joys  may  truly  be  likened  to  waves  which  appear  and  disappear 
on  the  bosom  of  the  sea  or  ocean  of  Eternity. — T. 

t  The  Commentator  explains  that  the  binder  of  Asura  chiefs  refers 
to  the  Supreme  Deity's  form  of  Vishnu  in  which  he  had  bound  Vali 
the  chief  of  the  Asuras.  The  plural  form  has  reference  to  successive 
Kalpas  — T. 

I  The  sense  is  that  thou  art  he  that  is  well  conversant  with  the  ritual 
of  sacrifices. — T. 

$  Or,  it  may  mean  that  thou  art  he  that  has  no  vestments,  for  no  vest- 
ments can  cover  thy  vast  limbs. — T. 
..^  Thoie  that  uphold  others  are,  for  example,  the  elephants  that  stand 


i*iirva.]  ANUCASANA  PARVA.  US' 

art  he  that  has  bloody  eyes.  Thou  art  he  that  has  eyes  whosa 
vision  extends  over  the  infinite  universe.  Thou  ai-t  he  that  has 
a  car  whose  wheels  are  ever  victorious.  Thou  art  he  that  Li 
possessed  of  vast  learning.  Thou  art  he  that  accepts  thy  devo- 
tees for  thy  servants.  Thou  art  he  that  restrains  and  subjugatea 
thy  senses.  Thou  art  he  that  acts.  Thou  wearest  clothes  whos9 
warp  and  woof  are  made  of  snakes."^  Thou  art  Supreme,  Thou 
art  he  who  is  the  lowest  of  the  celestials.*  Thou  art  ha 
that  is  well-grown.  Thou  ownest  the  musical  instrument  called 
Kahala.  Thou  art  the  giver  of  every  wish.  Thou  art  the 
embodiment  of  grace  in  all  the  three  stages  of  Time,  viz.,  ther 
Past,  the  Present,  and  the  Future.  Thou  art  possessed  of 
might  that  is  always  well  spent.  Thou  art  he  who  had  assumed? 
the  form  of  Valarama  (the  elder  brother  of  Krishna).'^*'  Thoa 
art  the  foremost  of  all  coveted  things,  being  Emancipation  or 
the  hiofhest  of  all  ends  to  which  creatures  attain.  Thou  art 
the  giver  of  all  things.  Thy  face  is  turned  towards  all  direc- 
tions. Thou  art  he  from  whom  diverse  creatures  have  sprung 
even  as  all  forms  have  sprung  from  space  or  are  modifications  of 
that  primal  element.  Thou  art  he  who  falls  into  the  pit  called 
body.f  Thou  art  he  that  is  helpless  (since,  falling  into  the' 
pit  constituted  by  the  body,  thou  canst  not  transcend  the  sorrow- 
that  is  thy  portion).  Thou  residest  in  the  firmament  of  tha 
heart.^''  Thou  art  exceedingly  fierce  in  form.  Thou  art  ther 
Deity  called  An(;u.  Thou  art  the  companion  of  An^u  and  art? 
called  Aditya.  Thou  art  possessed  of  innumerable  rays.  Thou 
art  endued  with  dazzling  effulgence.  Thou  hast  the  speed  of 
the  Wind.;  Thou  art  possessed  of  speed  that  is  grater  than 
that  of  the  Wind.  Thou  art  possessed  of  the  speed  of  the 
mind.      Thou   enjoyest   all   things,  being   invested    with   Igno- 

at  the  different  points  of  the  compass,  the  snake  Cesha,  &c.  What  is 
said  here  is  that  thou  art  the  best  of  all  these  or  all  snch  beings. — T. 

*  The  sense  is  that  thou  art  Vishnu  who  is  the  foremost  of  the  celes- 
tials and  thou  art  Agni  who  is  the  lowest  of  the  celestials  ;  i.  c,  thou  art 
all  the  celestials. — ^T. 

t  The  body  is  as  it  were  a  pit  into  which  the  soul  falls,  determined  by 
Desire  and  Ignorance. — T. 

J  'Vasu,'  the  CommentaJ:or  explains,  indicates  the  Wind,  for  it  means 
?ha(i  which  eetablishes  all  things  into  it&cif,— T^ 


116  MAHABlIARATA.  [Auu^asanika 

rance.*^^     Thou  dwellest   in   every   body.     Thou   dwellest   with 
Prosperity  as  thy  companion.     Thou   art  he  that  imparts  know- 
ledge and  instruction.     Thou  art  he  who   imparts   instruction    in 
utter  silence.     Thou  art  he  that  observes  the  vow  of  taciturnity 
(for  thou  intructest  in  silence).     Thou  art  he  who   passes   out   of 
the  body  for  looking  at  the  soul.-f-     Thou   art   he   that   is   well- 
adored.     Thou  art  the  giver  of  thousands  (since  the    Lord    of  all 
the  treasures  derived  those  treasures   of  his  from   thee).*'^     Thou 
art  the  prince  of  birds,  (being   Garuda  the   son   of  Vinata   and 
Ka9yapa).     Thou  art   the   friend    that   renders   aid.     Thou   art 
possessed  of  exceeding  effulgence  (for  thy  splendour  is  like   that 
of  a  million  suns  risen    together).     Thou  art   the   Master   of  all 
created  beings.     Thou  art  he  who  provokes  the  appetites.     Thou 
art  the  deity  of  Desire.     Thou  art  of  the  form   of  lovely  Avomen 
that  are  coveted  by  all.     Thou  art  the  tree   of  the   world.     Thou 
art  the  Lord  of  Treasures.     Thou  art  the  giver  of  fame.^°     Thou 
art  the  Deity  that  distributes  unto   all   creatures   the   fruits   (in 
the  form   of  joys  and   griefs)   of  their   acts.     Thou   art   thyself 
those  fruits  which  thou  distributest.     Thou  art  the  most   ancient 
(having  existed  from  a  time  when  there    was   no   other   existent 
thing).     Thou  art  competent  to  cover  with   a   single  footstep   of 
thine  all  the  three  worlds.     Thou   art   the   dwarf  who   deceived 
the  Asura  chief  Vali  (and  depriving  him  of  his  sovereignty   res- 
tored it  unto  Indra).     Thou  art  the  Yogin  crowned  with   success 
(like  Sanatkumara  and  others).     Thou  art   a   great  Rishi   (like 
Va9ishtha  and  others).     Thou  art  one  whose  objects  are   always 
crowned  with  success  (like  Rishava   or   Dattatreya).     Thou   art 
a  Sanyasin    (like  Yajnavalkya  and  others).''^     Thou   art  he  that 
is  adorned  with  the  marks   of  the  mendicant   order.     Thou   art 
he  that  is  without  such   marks.t     Thou   art  he    that  transcends 
the  usages  of  the    mendicant   order.     Thou   art  he   that  assures 
all  creatures   from   every  sort   of  fear.     Thou   art    without   any 
passions  thyself  (so   that   glory   and   humiliation    are   alike   to 

*  'Ni9richarah'  is  one  acting  through  'niga'  or  'Avidyfi,'  i.  e.,  one   who 
enjoys  all  objects,  implying  Jiva  invested  with  Ignorance. — T. 

t  The  Soul  can  view  the  Soul  or  itself,  if  it  can  transcend   the  body 
with  the  aid  of  Yoga. — T. 

X  The  Commentator  explains  that  the  fir.st  word   means   that    thou   art 
»Hausa'  and  that  the  second  word  meana  thou  art  'raramahansa,'— T. 


Parva.]  anucas.vna  pava.  117 

thee).  Thou  art  he  that  is  called  the  celestial  generalissimo. 
Thou  art  that  'Vi(;akha  who  took  his  rise  from  the  body  of  the 
celestial  generalissimo  when  Indra  hurled  his  thunder-bolt  at 
him.  Thou  art  he  who  enjoys  the  sixty  topics  or  heads  of 
objects  in  the  universe.  Thou  art  the  Lord  of  the  senses  (for 
these  achieve  their  respective  functions,  guided  by  thee)/^ 
Thou  art  he  that  is  armed  with  the  thunder-bolt  (and  that  rives 
mountains).  Thou  art  infinite.  Thou  art  the  .stupefier  of 
Daitya  ranks  on  the  field  of  battle.  Thou  art  he  that  moves 
his  car  in  circles  among  his  own  ranks  and  that  makes  similar 
circles  among  the  ranks  of  foes  and  devastating  them  con)es 
back  safe  and  sound.  Thou  art  he  that  is  conversant  with  the 
lowest  depth  of  the  world's  ocean  (in  consecjuence  of  thy  know- 
ledge of  Brahma).  Thou  art  he  called  Madliu  (who  has  founded 
the  race  in  which  Krishna  has  taken  his  birth).  Thou  hast 
eyes  whose  color  resembles  that  of  honey .'^  Thou  art  he  that 
has  taken  birth  after  Vrihaspati.*  Thou  art  he  that  does  the 
acts  which  Adhyaryus  have  to  do  in  sacrifices.  Thou  art  he 
who  is  always  adored  by  persons  whatever  their  modes  of 
life.  Thou  art  devoted  to  Brahma.  Thou  wanderest  amongst 
the  habitations  of  men  in  the  world  (in  consequence  of  thy 
being  a  mendicant).  Thou  art  he  that  pervauest  all  beings. 
Thou  art  he  that  is  conversant  with  truth.^*  Thou  knowest 
and  guidest  every  heart.  Thou  art  he  that  overspreads  the 
whole  universe.  Thou  art  he  that  collects  or  stores  the  good 
and  bad  acts  of  all  creatures  in  order  to  award  them  the 
fruits  thereof.  Thou  art  he  that  lives  during  even  the  night 
that  follows  the  universal  dissolution.  Thou  art  the  wiekler  of 
the  bow  called  Pinaka.  Thou  residest  in  even  the  Daityas  that 
are  the  marks  at  which  thou  shootest  thy  arrows.  Thou  art  the 
author  of  prosperity.  Thou  art  the  mighty  ape  that  aided 
Vishnu  in  the  incarnation  of  Rama  in  his  expedition  against 
Havana.^"  Thou  art  the  lord  of  those  Ganas  that  are  thy 
associates.  Thou  art  each  member  of  those  diverse  Ganas. 
Thou  art  he  that  gladdens  all  creatures.     Thou  art  the   enhancer 


*  'Varhaspatya'  is  a  wonl  that  is  applied  to  a  priest.  The  deities  fir.^t 
got  their  pi-iest  for  assisting  them  at  tht'ir  sacrifices.  Ifuinan  beings  then 
got  theirs,     Thuse  boru  after  Vrihaspati  are  Varhabpatyas.r-T.  ,-» 


lis   '  HAHABHARATA.  [AnugHsanlfcc^ 

of  the  joys  of  all.*  Thou  takest  away  the  sovereignty  ami 
prosperity  of  even  such  high  beings  as  Indra  and  others.  Thou 
art  the  universal  slayer  in  the  form  of  Death.  Thou  art  he 
that  resides  in  the  four  and  sixty  Kalas.  Thou  art  very  great. 
Thou  art  the  Grandsire  (being  the  sire  of  the  great  sire  of 
all).^'  Thou  art  the  supreme  phallic  emblem  that  is  adored  by 
both  deities  and  Asuras.  Thou  art  of  agreeable  and  beautiful 
features.  Thou  art  he  who  causes  all  beings  to  comprehend  the 
diverse  kinds  of  proofs  that  exist  as  evidence  of  all  ideas  and 
notions.  Thou  art  the  lord  of  vision  and  the  other  proofe  of  all 
ideas  derived  from  the  senses.  Thou  art  the  Lord  of  Yoga  (iir 
consequence  of  thy  aid  being  necessary  for  withdrawing  all  the 
senses  into  the  heart  and  combining  them  together  in  that 
place.  Thou  art  he  that  upholds  the  Krita  and  the  other  ages 
(by  causing  them  to  run  ceaselessly)."  Thou  art  the  Lord  of 
seeds  (in  consequence  of  thy  being  the  giver  of  the  fruits  of 
all  acts  good  and  bad).  Thou  art  the  original  cause  of  such 
seeds.  Thou  actest  in  the  ways  that  have  been  pointed  out  in 
the  scriptures  beginning  with  those  that  treat  of  the  Soul. 
Thou  art  he  in  whom  reside  might  and  the  other  attributes.- 
Thou  art  the  Mahabharata  and  other  histories  of  the  kind; 
Thou  art  the  treatises  called  Mimansa.  Thou  art  Gautama  (the 
founder  of  the  science  of  dialectics).  Thou  art  the  author  of 
the  great  treatise  on  Grammar  that  has  been  named  after  the 
Moon.^^  Thou  art  he  who  chastises  his  foes.  Thou  art  he 
whom  none  can  chastise.  Thou  art  he  who  is  sincere  in  respect 
of  all  his  religious  acts  and  observances.  Thou  art  he  that 
becomes  obedient  to  those  that  are  devoted  to  thee.  Thou  art 
he  that  is  capable  of  reducing  others  to  subjection.  Thou  art 
he  who  foments  quarrels  among  the  deities  and  the  Asuras. 
Thou  art  he  who  has  created  the  four  and  ten  worlds  (begin- 
ning with  Bhu).  Thou  art  the  protector  and  cherisher  of  all 
Beings  commencing  from  Brahman  and  ending  with  the  lowest 
forms  of  vegetable  life  (like  grass  and  straw).  Thou  art  the 
Creator  of  even  the  five   original   elements.     Thou   art  he   that 


*    This  word  'Nandivardhanah'  may  also  mean  he   that  withdraws   or 
Ukes  away  the  joys  previously  conferred,— T» 


Farva.]  anucasana  parva^  119 

never  enjoys  anytliing  (for  thou  art  always  unattached).'*'  Thou 
art  free  from  deterioration.  Thou  art  the  highest  form  of  feli- 
city. Thou  art  a  deity  proud  of  his  might.  Thou  art  Cakra. 
Thou  art  the  chastisement  that  is  spoken  of  in  treatises  on 
morality  and  inflicted  on  offenders.  Thou  art  of  the  form  of 
that  tyranny  which  prevails  over  the  world.  Thou  art  of  pure 
Soul.  Thou  art  stainless,  (being  above  faults  of  every  kind). 
Thou  art  worthy  of  adoration.  Thou  art  the  world  that  appears 
and  disappears  ceaselessly.**"  Thou  art  he  whose  grace  is  of  the 
largest  measure.  Thou  art  he  that  has  good  dreams.  Thou  art 
a  mirror  in  which  the  universe  is  reflected.  Thou  art  he  that 
has  subjugated  of  all  internal  and  external  foes.  Thou  art  the 
maker  of  the  Veda.  Thou  art  the  maker  of  those  declara- 
tions that  are  contained  in  the  Tantras  and  the  Puranas  and 
that  are  embodied  in  language  that  is  human.*  Thou  art 
possessed  of  great  learning.  Thou  art  the  grinder  of  foes  in 
battle.^^  Thou  art  he  that  resides  in  the  awful  clouds  that 
appear  at  the  time  of  the  universal  dissolution.  Thou  art  most 
terrible  (in  consequence  of  the  dissolution  of  the  universe  that 
thou  bringest  about).  Thou  art  he  who  succeeds  in  bringing 
all  persons  and  all  things  into  thy  subjection.  Thou  art  the 
great  Destroyer.  Thou  art  he  that  has  fire  for  his  energy.  Thou 
art  he  whose  energy  is  mighter  than  fire.  Thou  art  the  Yuga- 
fire  that  consumes  all  things.  Thou  art  he  that  is  capable  of 
being  gratified  by  means  of  sacrificial  libations.  Thou  art  water 
and  other  liquids  that  are  poured  in  sacrifices  with  the  aid  of 
Mantras.^-  Thou  art,  in  the  form  of  the  Deity  of  Righteous- 
ness, the  scatterer  of  the  fruits  that  attach  to  acts  good  and 
bad.  Thou  art  the  giver  of  felicity.  Thou  art  alwa3^s  endued 
with  effulgence.  Thou  art  of  the  form  of  fire.  Thou  art  of 
the  complexion  of  the  emerald.  Thou  art  always  present  in 
the  phallic  emblem.  Thou  art  the  source  of  blessedness.  Thou 
art  incapable  of  being  baffled  by  anything  in  the  prosecution  of 
your  objects.^^  Thou  art  the  giver  of  blessings.  Thou  art  of 
the  form  of  blessedness.     Thou  art   he   unto   whom   is  given   a 


*  Tlie   language  of    the    Veda  is   elivine.    That    of  the  scriptures   i« 
human. — T. 


120  MAHAEHARATA^  [Anucasctnilca 

share  of  s'icrificial  ofTerings.  Thou  art  he  who  distributes  unto 
each  his  share  of  what  is  offered  in  sacrifices.  Thou  art  endued 
with  great  speed.  Thou  art  he  that  is  dissociated  from  all 
things.  Thou  art  he  that  is  possessed  of  the  mightiest  limb. 
Thou  art  he  that  is  employed  in  the  act  of  generation.***  Thou 
art  of  a  dark  complexion,  (being  of  the  form  of  Vishnu).  Thou 
art  of  a  Avhite  complexion,  (being  of  the  form  of  Samva  the 
son  of  Krishna).  Thou  art  the  senses  of  all  embodied  creatures. 
Thou  art  possessed  of  vast  feet.  Thou  hast  vast  hands.  Thou 
art  of  vast  body.  Thou  art  endued  with  wide-extending  fame.^^ 
Thou  hast  a  vast  head.*  Thou  art  of  vast  measurements.  Thou 
art  of  vast  vision.  Thou  art  the  home  of  the  darkness  of 
iTnorance.  Thou  art  the  Destroyer  of  the  Destroyer.  Thou  art 
possessed  of  vast  ears.  Thou  hast  vast  lips.  Thou  art  he  that 
his  vast  cheeks.^^  Thou  hast  a  vast  nose.  Thou  art  of  a  vasfc 
throat.  Thou  hast  a  vast  neck.  Thou  art  he  that  tears  the 
bond  of  body-i*  Thou  hast  a  vast  chest.  Thou  hast  a  vast 
bosom.  Thou  art  the  inner  soul  which  resides  in  all  creatures. 
Thou  hast  a  deer  on  thy  lap.^''  Thou  art  he  from  whom 
innumerable  worlds  hang  down  like  fruits  hanging  down  from 
a  tree.  Thoa  art  he  who  stretches  his  lips  at  tlie  time  of 
the  universal  dissolution  for  swallowing  the  universe.  Thou 
art  the  ocean  of  milk.  Thou  hast  vast  teeth.  Thou  hast 
vast  jaws.  Thou  hast  a  vast  tongue.  Thou  hast  a  vast  mouth.**^ 
Thou  hast  vast  nails.  Thou  hast  vast  bristles.^  Thou  hast 
hair  of  infinite  length.  Thou  hast  a  vast  stomach.  Thou  hast 
matted  locks  of  vast  length.  Thou  art  ever  cheerful.  Thou 
art  of  the  form  of  grace.  Thou  art  of  the  form  of  belief. 
Thou  art  he  that  has  mountains  for  his  bow  (or  weapons  in 
battle).^^  Thou  art  he  that  is  full  of  affection  to  all  creatures 
like  a  parent  towards  his  offspring.  Thou  art  he  that  has  no 
affection.     Thou  art  un vanquished.     Thou  art   exceedingly   de- 


*  Literally,  crown  of  the  head  — T. 

+  /.  e.y  that  succeeds  in  effecting  his  Emancipation. — T. 

I  'Mahfmakha'  refers  to  the  incarnation  of  Narasinglia  or  tlie  Man- 
lion  assumed  for  hlaying  the  Daily  a  Hiranyaka^ipu  the  father  of  Prahlilda. 
•.Mahra-oman'  has  reference  to  the  form  of  the  mighty  or  vast  Boar  that  the 
Supreme  Uoity  a.-,umeJ  for  raioini^  tlxe  ;^ubmcrji^u  Earth  ou  his  tusksr.— T. 


Parva.]  anucasana  parva'  131 

voted  to  (Yoga)  contemi>lati<)n.*  Thou  art  of  the  form  of  the 
tree  of  the  world.-f*  Thou  art  he  that  is  indicated  by  the  tree 
of  the  worlds  Thou  art  never  satiated  wlien  eating  (because 
of  thy  being  of  the  form  of  tire,  for  of  all  elements,  fire  is  never 
satiated  with  the  quantity  ottered  it  for  consumption).  Thou 
art  he  that  has  the  Wind  for  thy  vehicle  for  going  from  place 
to  place  (in  consequence  of  thy  identity  with  fire)."**  Thou  art 
he  that  rangest  over  hills  and  little  eminences.  Thou  art  he 
that  has  his  residence  on  the  mountains  of  Meru,  Thou  art  the 
chief  of  the  celestials.  Thou  hast  the  Atharvans  for  thy  head. 
Thou  hast  the  Samans  for  thy  mouth.  Thou  hast  the  thousand 
Richs  for  thy  immeasurable  eyes.'-'^  Thou  hast  the  Yajushes  for 
thy  feet  and  hands.S  Thou  art  the  Upanishats.  Thou  art  the 
entire  body  of  ritual  (occurring  in  the  scriptures).  Thou  art 
all  that  is  mobile.  Thou  art  he  whose  solicitations  are  never 
unfulfilled.  Thou  art  he  who  is  always  inclined  to  Grace.  Thou 
art  he  that  is  of  beautiful  form.-'-  Thou  art  of  the  form  of 
the  good  that  one  does  to  another.  Thou  art  that  which  is  dear. 
Thou  art  he  that  always  advances  towards  thy  devotees  (in 
proportion  as  these  advance  for  meeting  thee).  Thou  art  gold 
and  other  precious  metals  that  are  held  dear  by  all.  Thy  ett'ul- 
gence  is  like  that  of  burnished  gold.  Thou  art  the  navel  (of  the 
universe).  Thou  art  he  that  makes  the  fruits  of  sacrifices  grow 
(for  the  benefit  of  those  that  perform  sxcrifices  to  thy  glory). 
Thou  art  of  the  form  of  that  faith  and  devotion  which  the 
righteous  have  in  respect  of  sacrifices.  Thou  art  the  artificer  of 
the  universe.  Thou  art  all  that  is  immobile  (in  the  form  of 
mountains  and  other  inert  objects). °^     Thou  art  the  two  and  ten. 


*  'Malifiniuni'  may  mean  either  one  that  is  very  'manana^ilali'  or  one 
that  is  exceedingly  taciturn. — T. 

+  How  the  world  has  been  likened  to  a  tree  has  been  explained  in  tha 
Moksha  sections  of  the  Clnti  Parvan. — T. 

I  This  is  explained  in  the  sense  of  no  one  being  able  to  enquire  after 
Brahma  unless  he  has  a  body,  however  subtile,  with  the  neces.sary  senses 
and  understanding.  It  may  also  mean  tliat  the  tree  of  the  world  fur- 
nishes evidence  of  the  existence  of  the  Supreme  Deity. — T. 

$  Both  the  Vernacular  translators  have  rendered  many  of  these  name«r 
most  carelessly.  The  Burdwan  translator  takes  'Yajii'  as  one  name  and 
'Piulabhiija'  as  another.     This  is  very  ab.-aird.— T. 

[     IG     ] 


122  hahabharata'  [AnucasaniJm 

states  through  which  a  person  passes.*  Thou  art  he  that  causes 
fright  (by  assuming  the  intermediate  states  between  the  ten 
enumerated).  Thou  art  the  beginning  of  all  things.  Thou  art 
he  that  unites  Jiva  with  Supreme  Brahma  through  Yoga. 
Thou  art  identifiable  with  that  Yoga  which  causes  such  a  union 
between  Jiva  and  Supreme  Brahma.  Thou  art  unraanifest  (be- 
ing the  deepest  stupefaction).  Thou  art  the  presiding  deity  of 
the  fourth  age  (in  consequence  of  thy  identity  with  lust  and 
wrath  and  cupidity  and  other  evil  passions  that  flow  from  that 
deity).-f-^*  Thou  art  eternal  Time  (because  of  thy  being  of 
the  form  of  that  ceaseless  succession  of  birth  and  death  that 
goes  on  in  the  universe).  Thou  art  of  the  form  of  the  Tor- 
toise.t  Thou  art  worshipped  by  the  Destroyer  himself^^  Thou 
livest  in  the  midst  of  associates.  Thou  admittest  thy  devotees 
as  members  of  thy  Gana.  Thou  hast  Brahman  himself  for  the 
driver  of  thy  car.  Thou  sleepest  on  ashes.§  Thou  protectest 
the  universe  with  ashes.lT  Thou  art  he  whose  body  is  made  of 
ashes.S     Thou  art  the  tree  that  grants  the   fruition  of  all  wishes. 


*  These  are  the  ten  previously  enumerated,  beginning  with  residence 
in  the  mother's  womb  and  ending  with  death  as  the  tenth,  with  heaven 
the  eleventh  and  Emancipation  the  twelfth. — T. 

t  It  should  be  remembered  that  Kali  which  is  either  the  age  of  sin- 
fulness or  the  presiding  deity  of  that  age  and,  therefore,  a  malevolent 
one,  is  highly  propitious  to  Emancipation.  The  world  being  generally- 
sinful,  those  who  succeed  in  living  righteously  in  this  age  or  under  the 
sway  of  this  malevolent  deity,  very  quickly  attain  to  heaven  if  heaven  be 
-  their  object,  or  Emancipation  if  they  strive  for  Emancipation. — T. 

I  Implying  that  thou  assumest  the  form   of  the   constellation   called 
the  Great  Bear,  and  moving   onward   and    onwai-d   in   space   causest  the  i 
lapse  of  time.     This  constellation,  in  Hindu  astronomy,  is  known  by  the  il 
name  of  'Ci^uraara'  because  of  its  resemblance  with  the  form   of  a   toP" 
toise. — T. 

§  The  word  'bhashma,'  meaning  ashes,  literally  signifies  anything  that* 
dispels  sins,  tears  off  all  bonds,  and  cm-es  every  disease.     Ashes  are   used* 
by  Sanyasins  for  rubbing  their   bodies   as   a  mark   of  their   having  con-il 
sumed  every  sin  and  cut  off  every   bond  and   freed    themselves  from  all 
diseases. — T.  'v'j 

H  Mahadeva  gave  a  quantity  of  ashes  to  his  devotees  for  protectingi 
thera  from  sin. — T. 

$   Vide  the  story  of  Mankanaka.     The  Rishi  of  that  name,   beholding! 


parua.]  anucasana  parva.  12a 


'ja 


Thou   art    of   the    form    of    those    that   constitute   thy    Gaua/-' 
Thou  art  the  protector  of  the  four  and  ten  regions.     Thou   trans- 
cendest  all  the   regions.     Thou   art    full,  (there   being    no  defi- 
ciency).    Thou  art   adored   by   all   creatures.     Thou   art   white 
(being  pure   and   stainless).     Thou   art   he   that   has   his  body, 
speech,  and   mind,    perfectly   stainless.     Thou   art   he   who  has 
attained  to  that  purity  of  existence  which   is   called   Emancipa- 
tion.    Thou  art  he  who    is   incapable   of  being   stained   by    im- 
purity of  any  kind.     Thou  art  he  who  has  been   attained   to  by 
the  great   preceptors   of  old.^^     Thou   residest   in    the   form    of 
Righteousness  or  duly  in  the  four  modes  of  life.     Thou   art   that 
Righteousness  which  is  of  the  form  of  rites  and  sacrifices.     Thou 
art  of  the  form  of  that  skill  which  is   possessed   by   the   celestial 
artificer  of  the  universe.     Thou   art   he   who   is   adored   as   the 
primeval  form  of  the   universe.     Thou   art   of  vast   anns.     Thy 
lips  are  of  a  coppery   hue.     Thou   art   of  the   form   of  the   vast 
waters  that  are  contained  in  the   Ocean.     Thou  art   exceedingly 
stable  and  fixed  (being    of  the   form   of  mountains  and   hills).*** 
Thou  art    Kapila.     Thou   art   brown.     Thou   art   all    the   hues 
whose   mixture  produces   white.     Thou   art   the   period   of  life-. 
Thou  art  ancient.     Thou   art   recent.     Thou   art   a   Gandharva. 
Thou  art  the  mother  of  the  celestials  in  the   form   of  Aditi   (or 
the   mother   of  all   things,   in    the   form    of  Earth).     Thou    art 
Garuda,  the  prince  of  birds,  born  of  Vinata  by  Ka^yapa  other- 
wise called  Tarkshya.     Thou  art  capable  of  being  comprehended 
with  ease.     Thou  art  of  excellent  and  agreeable  speech."'-'     Thou 
art  he  that  is  armed  with  the  battle  axe.     Thou   art  he   that   is 
desirous   of  victory.     Thou   art   he    that   assists   others   in    the 
accomplishment  of  their  designs.*    Thou  art  an  excellent  friend.f 


vegetable  juice  issuing  from  his  body,  began  to  dance  in  joy.    Tlie  whole 
imiverse,  overpowered  by  a  sympathetic  influence,  began   to  dance   with 
hira.     At  this,  for  protecting  the  universe,  Mahadeva  showed    himself  to  ■ 
Mankanaka  and,  pressing  his   fingers,  brought   out  a  quantity   of  ashes, 
thus  showing  that  his  body  was  made  of  ashes. — T. 

*  'Anukari'  literally  means  an  accessary.     In   the  form    of  Vishnu  or 
Krishna,  the  supreme  Deity  addrest   himself  to  aid  Arjuna   in  slaying. 
Bhishma.— T. 

t  As  Krishna  the  friend  of  Arjuna. — T. 


124  MAHABHARATA.  [Anucidsaii  ilea 

Thou  art  he  that   bears   a   Vina   made   of  two   hollow   gourds. 
Thou  art  of  terrible  wrath  (which  thou  displayest  at  the  time   of 
tlie  universal  dissolution).     Thou  ownest  for  thy  offspring   beings 
higher   than   men   and   deities     {viz.,    Brahman    and   Vishnu). 
Thou  art  of  the  form  of  that  Vishnu  who  floats   on    the    waters 
after  the  universal  dissolution.     Thou  devourest   all    things    with 
great  ferocity.     Thou  art  he  that  procreates  offspring.     Thou  art 
family  and  race,  continuing  from  generation  to  generation.     Thou 
art  the  blare  that  a  Barabu  flute  gives  out.     Thou   art   faultless. 
Thou  art  he  every  limb   of  whose  body   is   beautiful.     Thou   ar* 
full  of  illusion.     Thou   dost   good   to   others   without  expecting 
any  return.     Thou  art  Wind.     Thou  art  Fire.''°°     Thou  art   the 
bonds  of  the  world  which  bind  Jiva.     Thou   art   the  creator   of 
those  bonds.     Thou  art  the  tearer  of  such   bonds.     Thou  art   he 
that  dwells  with   even   the   Daityas   (who   are   the   foes   of  all 
sacrifices).     Thou  dwellest  with  those   that   are   the   foes   of  all 
acts  (and  that    have   abandoned   all   acts).     Thou   art   of  large 
teeth,  and  thou  art  of  mighty   weapons.^"'^     Thou   art   he   that 
has  been  greatly    censured.     Thou   art   he   that   stupefied   the 
Rishis  dwelling  in  the   Daruka  forest.     Thou   art   he   that   did 
good  unto  even  thy  detractors,  viz.,  those  Rishis  residing  in  the 
Daruka  forest.     Thou   art   he   who   dispels   all   fears  and   who 
dispelling  all  the  fears  of  those  Rishis  ;  gave  them  Emancipation. 
Thou  art  he  that  has  no  wealth  (in  consequence   of  his   inability 
to  procure  even  his  necessary   wearing   apparel.     Thou   art   the 
lord  of  the  celestials.     Thou   art   the   greatest    of  the   gods   (in 
consequence  of  thy  being  adored  by  even  Indra   and  the   others 
that  are  regarded  as  the  highest  of  the  celestials).     Thou   art  an 
object  of  adoration  with  even  Vishnu.     Thou  art  the   slayer   of 
those  that   are   the   foes   of  the   deities.^""     Thou   art   he   that 
resides  (in  the   form   of  the   snake   Cesha)    in    the   nethermost 
region.*     Thou  art  invisible  but  capable  of  being  comprehended, 
even  as  the  wind  which  though  invisible   is   perceived   by   every 
body.     Thou  art  he  whose  knowledge   extends   to   the   roots   of 


*  In  the  Pauranik  myth,  the  Earth  is  described  as  being  supported  in 
empty  space  by  a  mighty  snake  called  Cesha.  Mahadeva  is  that  Cesha 
©therwiae  called  Ananta. — T. 


rarva.]  ANUCASANA  PARVA.  125 

everything  and  unto  wIk^hi  all  things,  even  in  their  inner 
nature,  are  known.  Thou  art  the  object  (liat  is  enjoyed  by 
him  that  enjoys  it.  Thou  art  he  among  the  eleven  Rudras  who 
is  called  Ajaikapilt.  Thou  art  the  sovereign  of  the  entire  uni- 
verse. Thou  art  of  the  form  of  all  Jivas  in  the  universe  (in 
consequence  of  thy  being  covered  by  the  three  well-known 
attributes  of  Sattwa,  Rajas,  and  Tamas).  Thou  art  he  that  Is 
not  subject  to  those  three  attributes.  Thou  art  he  that  trans- 
cends all  attributes  and  is  a  state  of  pure  existence  which  Is 
incapable  of  being  described  with  the  aid  of  any  adjective  that 
Uinguage  can  yield.^"^  Tiiou  art  the  prince  of  physicians  called 
Dhanwantari.  Thou  art  a  commet  (in  consequence  of  the 
calamities  that  flow  from  thee  unto  the  sinful).  Thou  art  the 
celestial  generalissimo  called  Skanda.  Thou  art  the  king  of  the 
Yakshas,  called  Kuvera,  who  is  thy  inseparable  associate  and 
who  is  the  Lord  of  all  treasures  in  the  world.  Thou  art  Dhatri. 
Thou  art  Cakra.  Thou  art  Vishnu.  Thou  art  Mitra.  Thou  art 
Tashtri  (the  celestial  artiticer).  Thou  art  the  Pole  star.  Thou  art 
he  that  upholds  all  things.  Thou  art  he  called  Prabhava  amongst 
the  Vasus.^***  Thou  art  the  wind  which  is  capable  of  going 
everywhere,  (being  the  thread-soul  that  connects  all  things  in 
the  universe).  Thou  art  Aryaman.  Thou  art  Savitri.  Thou 
art  Ravi.  Thou  art  that  ancient  king  of  great  celebrity  known 
by  the  name  of  Ushangu.  Thou  art  he  who  protects  all  crea- 
tures in  diverse  ways.  Thou  art  Man  dhatri  (becau.se  of  thy 
competence  to  gratify  all  creatures).  Thou  art  he  from  whom 
all  creatures  start  into  life.^°''  Thou  art  he  who  exists  in  diverse 
forms.  Thou  art  he  who  causes  the  diverse  hues  to  exist  iu 
the  universe.  Thou  art  he  who  upholds  all  desires  and  all 
attributes  (because  of  these  flowing  from  thee).  Thou  art  he 
who  has  the  lotus  on  thy  navel.*  Thou  art  he  within  his  womb 
arc  innumerable  mighty  creatures.  Thou  art  of  face  as  beauti- 
ful as  the  moon.  Thou  art  wind.  Thou  art  tire.^°"  Thou  art 
pos.sessed  of  exceeding  might.  Thou  art  endued  with  tran(|uil- 
lity  of  soul.     Thou  art  old.     Thou  art   he   that   is    known    with 

*  /.  e.,  Mahivislmu,  from  whose  navel  aro.sc  the  primeval  lotus   with- 
in which  was  born  Brahma. — T. 


126  JIAHABHARATA."  [AnUCiXSanilc(£< 

the  aid  of  Righteousness.*  Thou  art  Lakshmi.  Thou  art  the 
maker  of  the  field  of  those  actions  (by  which  persons  adore  the 
supreme  Deity).  Thou  art  he  who  lives  in  the  field  of  action. 
Thou  art  the  soul  of  the  field  of  action.  Thou  art  the  medi- 
cine or  provoker  of  the  attributes  of  sovereignty  and  the 
others.-f^"^  All  things  lie  in  thee  (for,  as  the  Crutis  declare, 
all  things  become  one  in  thee,  thyself  being  of  the  nature  of 
that  unconciousness  which  exhibits  itself  in  dreamless  slumber). 
Thou  art  the  lord  of  all  creatures  endued  with  life-breaths. 
Thou  art  the  god  of  the  gods.  Thou  art  he  who  is  attached  to 
felicity.  Thou  art  Sat  (in  the  form  of  cause).  Thou  art  Asat 
(in  the  form  of  effect).  Thou  art  he  who  possesses  the  best  of 
all  thing3.^°^  Thou  art  he  who  resides  on  the  mountains  of 
Kailasa.  Thou  art  he  who  repairs  to  the  mountains  of  Hima- 
vat.  Thou  washest  away  all  things  beside  thee  like  a  mighty 
current  washing  away  trees  and  other  objects  standing  on  its 
banks.  Thou  art  the  maker  of  Pushkara  and  other  large  lakes 
and  pieces  of  natural  water.  Thou  art  possessed  of  knowledge  of 
infinite  kinds.  Thou  art  the  giver  of  infinite  blessings.^"^  Thou 
art  a  merchant  (who  conveys  the  goods  of  this  country  to  that 
and  brings  the  goods  of  that  country  to  this  for  the  convenience 
of  human  beings).  Thou  art  a  carpenter.  Thou  art  the  tree 
(of  the  world  that  supplies  the  timber  for  thy  axe).  Thou  art 
the  tree  called  Vakula  {Mimusops  Elengi,  Linn).  Thou  art 
the  sandal-wood  tree  {Santalum  album,  Linn).  Thou  art  the 
tree  called  Chcchada  {Alstonia  Scholaris,  syn.  Echitis  Scho- 
laris,  Roxb).  Thou  art  he  whose  neck  is  very  strong.  Thou 
art  he  whose  shoulder-joint  is  vast.  Thou  art  not  restless  (but 
endued  with  steadiness  in  all  thy  acts  and  in  respect   of  all   thy 


*  The  Bombay  text  has  a  misprint.  It  reads  'Punya-chanchu'  for 
•Punya-chunchu.'  In  printing  the  Commentary  also,  the  well-known 
grammatical  Sutra  'vittanQchunchu  &c.,'  is  printed  as  'vrittangchanchu 
&c.'  The  Biirdwan  tran.slator  repeats  the  misprint  in  his  rendering. 
K.  P.  Singha  avoids  it. — T. 

t  Tlie  word  'Kurukshetra'  or  its  abbreviation  'Kuru'  means  the  field 
or  department  of  action.  It  means  also  the  actual  field,  so  called,  on 
which  king  Kuru  performed  his  penances,  and  which  is  so  sacred  that  it« 
v«ry  dust  cleanses  a  iJ^rson  of  all  sins. — T. 


Parva.]  anucasana  PAnvA."  127 

faculties).     Thou  art  the  principal  herbs  and   plants   with   their 
produce  (in  the  form  of  rioe  and  wheat  and   the   other   varieties 
of  grain).""     Thou  art  he  that    grants   success   upon    others   in 
respect  of  the  objects  upon  which  they  bestow  their  heart.    Thou 
art  all  the  correct  conclusions  in  respect  of  both  the   Vedas  and 
Grammar.*     Thou  art  he  who  utters    leonine   roars.     Thou   art 
endued  with  leonine   fangs.     Thou  ridest  on  the  back   of  a  lion 
for  performing  thy  journeys.     Thou  ownest  a  car  that   is  drawn 
by  a  lion.^"     Thou  art   he   called   the   truth   of  truth.-f     Thou 
art  he  whose  dish  or  plate   is   constituted   by   the   Destroyer   of 
the  universe.^     Thou  art  always  engaged  in   seeking   the   good 
of  the  worlds.     Thou  art  he  who  rescues  all  creatures   from   dis- 
tress (and  lei.ds  them  to  the   felicity    of  Emancipation).     Thou 
art  the  bird  called  Saranga.     Thou  art  a  new   swan.     Thou   art 
he  who  is  displayed  in  beauty  in  conseiuence  of  the  crest   thou 
bearest  on  thy  head  (like  the  cock  or  the   peacock).     Thou   art 
he  who  protects  the  place  where  assemblies  of  the    wise  sit   fbr 
dispensing  justice.^^^     Thou  art  the  abode  of  all  creatures.   Thou 
art  the  cherisher   of  all   creatures.     Thou   art   Day   and   Night 
(which  are  the  constituent  elements   of  Eternity).     Thou  art  he 
that  is  without  fault  and,  therefore,  never   censured.     Thou   art 
the  upholder  of  all  creatures.     Thou  art  the   refuge   of  all    crea- 
tures.    Thou  art  without  birth.     Thou  art  existent."^     Thou  art 
€ver  fruitful.     Thou  art  endued  with  Dharana  and   Dhyana  and 
Samadhi.     Thou  art  the   steed   Uchchaicjravas.     Thou   art   the 
giver   of  food.     Thou  art   he   who   upholds   the   life-breaths   of 
living  creatures.     Thou   art   endued   with  patience.     Thou   art 
possessed  of  intelligence.     Thou  art  endued    with   exertion    and 
cleverness.     Thou  art  honored   by   all.     Thou   art   the   giver   of 
the  fruits  of  Risfhteousness  and  sin.     Thou  art  the   cherisher   of 
the  senses  (for  the  senses  succeed  in  performing   their  respective 

*  The  Commentator  explains  that  'Siddhavthah'  means  'Siddhantah,' 
and  that  the  following  compound  is  its  adjective. — T. 

t  Literally,  the  Soul  of  real  existence. — T. 

X  People  eat  off  plates  of  silver  or  gold  or  of  other  metahs.  Maliadeva 
has  for  his  plate  Kala  or  destroyer  of  the  universe.  Both  the  Vernacular 
translators  have  erred  in  rendering  this  word.  K-  P.  Singlia  takes  the 
compound  as  really  consisting  of  two  uamei.,   &c.-rT. 


128  MAHABHARATA.  [Anuglsanikci 

functfons  in  conse"|uence  of  thee  that  presidest  over  them). 
Thou  art  the  lord  of  all  the  luminaries.  Thou  art  all  collec- 
tions of  objects.  Thou  art  he  whose  vestments  are  made  of 
cow-hides.  Thou  art  he  who  dispels  the  grief  of  his  devotees.^^* 
Thou  hast  a  golden  arm.  Thou  art  he  who  protects  the  bodies 
of  Yoi^ins  who  seek  to  enter  their  own  selves.  Thou  art  he  who 
has  reduced  to  nothingness  all  his  foes.*  Thou  art  he  the 
measure  of  whose  gladness  is  very  great.  Thou  art  he  who 
achieved  victory  over  the  deity  of  desire  that  is  irresistible. 
Thou  art  he  who  has  subjugated  his  senses.^^^  Thou  art  the 
note  called  Gandhara  in  the  musical  octave.  Thou  art  he  who 
has  an  excellent  and  beautiful  home  (in  consequence  of  its 
beinf'  placed  upon  the  delightful  mountains  of  Kailasa).  Thou 
art  he  who  is  ever  attaclied  to  penances.  Thou  art  of  the  form 
of  cheerfulness  and  contentment.  Thou  art  he  called  vast  or 
intinite.-f  Thou  art  he  in  whose  honor  the  foremost  of  hymns 
has  been  com}>osed.  Thou  art  he  whose  dancing  is  characterised 
by  vast  strides  and  large  leaps.  Thou  art  he  who  is  adored  with 
reverence  bv  the  diverse  tribes  of  Apsaras.^^®  Thou  art  he  who 
owns  a  vast  standard  (bearing  the  device  of  the  bull).  Thou  art 
the  mountain  of  Meru.  Thou  art  he  who  roves  among  all  the 
summits  of  that  great  mountain.  Thou  art  so  mobile  -that  it 
is  very  di'Scult  to  seize  thee.  Thou  art  capable  of  being  ex- 
plained by  prece^)tor.s  to  disciples  although  thou  art  incapable 
of  beinc^  described  in  words.  Thou  art  of  the  form  of  that 
instruction  which  preceptors  impart  to  disciples.  Thou  art  he 
that  can  perceive  all  agreeable  scents  simultaneously  or  at  the 
same  instant  of  time."^  Thou  art  of  the  form  of  the  porched 
gites  of  cities  and  palaces.  Thou  art  of  the  form  of  the  moats 
and  ditches  that  surround  fortified  towns  and  give  the  victory  to 
the  besieged  garrison.  Thou  art  the  Wind.  Thou  art  of  the 
form  of  fortified  cities  and  towns  encompassed  by  walls  and 
moats.     Thou  art  the  prince  of  all    winged   creatures,  (being,  as 


*  The  sense  is-  that  Mahadeva  is  the  foremo.st  of  'Sadhakas'  or  wor- 
shipper.s  engajjed  in  acquiring  a  particular  object,  for  he  haa  emaciated 
or  reduced  to  uothiugne.sa  all  his  foes  in  the  form  of  all  passions  good  and 
evil.     'Prakarihena  tar.ukritih  arayah  kamadayo  yena  sah.'— T. 

t  'N.ii-ah'  i.i  thu:i  explaiucd  by  thf  Comuier.kitor.— T« 


Parva.]  anucasana  parva."  129 

thou  art,  of  the  form  of  Oaruda.  Thou  art  he  who  imikiplics 
the  creation  by  union  of  the  opposite  sexes.  Thou  art  the  first 
of  all  in  res[)ect  of  virtues  and  knowledge.  Thou  art  superior 
to  even  him  who  is  the  first  of  all  in  virtues  and  knowledge. 
Thou  transcendest  all  the  virtues  and  knowledge."*^  Thou  art 
eternal  and  immutable  as  also  dependent  on  thyself.  Thou  art 
the  master  and  protector  of  the  deities  and  Asuras.  Thou  art 
the  master  and  proteil'tor  of  all  creatures.  Thou  art  he  who 
wears  a  coat  of  mail.  Thou  art  he  whose  arms  are  competent  to 
grind  all  foes.  Thou  art  an  object  of  adoration  with  even  him 
who  is  called  Suparvan  in  hexven.*^^^  Thou  art  he  who  grants 
the  power  of  bearing  or  upholding  all  things.-f-  Thou  art  thy- 
self capable  of  bearing  all  things.  Thou  art  fixed  and  steady 
(without  being  at  all  unstable).  Thou  art  white  or  pure  (being, 
as  thou  art,  without  any  stain  or  blot).  Thou  bearest  the  tri- 
dent that  is  com2)etent  to  destroy  (all  things).^  Thou  art  the 
grantor  of  bodies  or  physical  forms  unto  those  that  constantly 
revolve  in  the  universe  of  birth  and  death.  Thou  art  more 
valuable  than  wealth.  Thou  art  the  conduct  or  way  of  the 
righteous  (in  the  form  of  goodness  and  courtesy),^-**  Thou  art 
he  who  had  torn  the  head  of  Brahman  after  due  deliberatioa 
(and  not  impelled  by  mere  wrath).  Thou  art  he  who  is  marked 
with  all  those  auspicious  marks  that  are  spoken  of  in  the 
1  sciences  of  palmistry  and  padology  and  phrenology  and  other 
I  branches  of  knowledge  treating  of  the  physical  frame  as  the 
indicator  of  mental  peculiarities.  Thou  art  that  wooden  bar 
which  is  called  the  Aksha  of  a  car  and,  therefore,  art  thou  he 
who  is  attached  to  the  car  represented  by  the  body.  Thou  art 
[attached  to  all  things  (in  consequence  of  thy  pervading  all 
jthings  as  their  soul).     Thou  art  endued  with   very  great   might, 

*  The  Commentatoi  explains  that  he  who  is  called  Snparvan  in  heaven 
s  otlierwise  called  Mahfin. — T. 

t  'Sarva-sahana-suinarthya  pradah'  as  the  Commentator  explains, 
pence,  it  means  that  Mahadeva  is  he  who  makes  creatures  competent  to 
loar  all  things,  i.  e.,  all  griefs  and  all  joys,  as  also  the  influence  all  pTiy 
ical  objects  that  is  quietly  borne  without  life  being  destroyed. — T. 

I  The  etymology  of  'Hara'  is  thus  explained  by  the  Commentator  : 
ianti  iti  ha  9ulah  ;  tam  rati  or  adatte.'     This  is  very  fanciful.— T. 

[    17    ] 


ISO  mahabharata'  [AniLccisaniiea 

being  as  thou  art  a  hero  of  heroes.'^'*^  Thou  art  the  Veda.  Thou 
art  the  Smritis,  the  Itihasas,  the  Puranas,  and  other  scriptures. 
Thou  art  the  iUustrious  deity  of  every  sacred  shrine.  Thou  art 
he  who  has  the  Earth  for  his  car.  Thou  art  the  inert  elements 
that  enter  into  the  composition  of  every  creature.  Thou  art  he 
who  imparts  life  into  every  combination  of  those  inert  elements. 
Thou  art  the  Pranava  and  other  sacred  Mantras  that  instil  life 
into  dead  matter.  Thou  art  he  that  casts  tranquil  glances. 
Thou  art  exceedingly  harsh  (in  consequence  of  thy  being  the 
destroyer  of  all  things).^"^  Thou  art  he  in  whom  are  innumer- 
able precious  attributes  and  possessions.  Thou  hast  a  body  that 
is  red.  Thou  art  he  who  has  all  the  vast  oceans  for  so  many 
ponds  filled  for  thy   drinking.*     Thou  art   the  Toot   of  the   tree 

•  of  the  world.  Thou  art  excceedingly  beautiful  and  shinest  with 
surpassing  grandeur.  Thou  art  of  the  form  of  ambrosia  or 
nectar.  Thou  art  both  cause  and  effect.  Thou  art  an  ocean  of 
penances  (being  as  thou    art  a  great    Yogin).^"^     Thou   art   he 

•  that  is  desirous  of  ascending  to  the  highest  state  of  existence. 
Thou  art  he  that  has  already  attained  to  that   state.     Thou   art 

.  he  who  is  distinguished  for  the  purity  of  his   conduct   and   acts 
:  and  observances.     Thou  art  he  who  is   possessed   of  great   fame 
(in  consequence  of  the  Righteousness   of  his   behaviour).     Thou 
art  the  ornament  of  armies  (being  as  thou   art   of  the   form   of 
prowess  and  courage).     Thou  art  he  who  is   adorned  with   celes- 
tial ornaraents.     Thou  art  Yoga.     Thou  art  he  from   whom  flow  | 
eternal  time  measured  by  Yugas  and  Kalpas.     Thou  art  he  who 
conveys  all  creatures  from  place  to   place.-f^'*     Thou   art   of  the 
form  of  Righteousness  and  sin  and   their   intermixture   (such  aal 
are  displayed  in   the   successive   Yugas).     Thou   art   great   and 
formless.     Thou  art  he  who  slew   the   mighty   Asura   that   hadj 
approached  against  the  sacred  city  of  Varanasi  in    the   form   of 
an    infuriate   elephant   of  vast   proportions.     Thou   art   of  the! 


*  The  eense  is  this  :  a  'nipana'  is  a  shallow  pond  or  ditch  where  cattle 
drink.     The  very  oceans  are  the  'nipanas'  of  Mahfideva. — T. 

+  The  Commentator  thinks  that  this  has  reference  to  the  incarnation 
of  'Trivikrama,'  i.  e.,  the  dwarf  suddenly  expanding  his  form  till  with 
two  steps  he  «overed  Heaven  and  Earth  and  demanded  space  for  his  third, 
sxtep. — T. 


Parvai]  anu(zasana  pava»  ISr 

form  of  death.     Thou  givest  to   all    creatures   such    iruitiou   of 
their  wishes  as  accords  with  their  merits.     Thou   art   approach- 
able.    Thou  art  conversant  with  all  things  that   are  beyond   th« 
ken  of  the  senses.     Thou  art  conversant  with  the   Tatwas   (and, 
therefore,    thoroughly   fixed.^"'^     Thou   art    he    who   incessantly 
shines  in   beauty.     Thou   wearest   garlands   that   stretch   down- 
from  thy  neck  to  the  feet.     Thou  art   that   Hara    who   has   the* 
Moon  for  his  beautiful   eye.     Thou   art   the   salt   ocean    of  vast- 
expanse.     Thou  art  the   first   three   Yugas   (viz.,  Krita,  Treta, . 
and  Dwiipara).    Thou  art  he  whose  appearance  is  always  fraught 
with  advantage  to  others.-^^*^     Thou  art  he    who   has   three   eyes 
(in  the  form  of  the   scriptures,  the   preceptor,  and   meditation):. 
Thou  art  he  whose  forms  are  exceedingly  subtile  (being  as   thou 
art  the  subtile  forms   of  the   primal    elements).     Thou    art   he 
whose  ears  are  bored  for  wearing  jewelled    Kundalas.     Thou   art 
the  bearer  of  matted  locks.     Thou  art  the   point  (in    the   alpha- 
bet) which  indicates  the  nasal  sound.     Thou   art   the   two   dots 
(in  the  alphabet)  which  indicate  the   sound  of  the  aspirated  H^. 
Thou  art  possessed   of  an   excellent   face.     Thou   art   the   shaft 
that  is  shot  by  the  warrior  for  compassing  the  destruction  of  his 
foe.     Thou  art  all  the  weapons  that  are  used  by  warriors.     Thou 
art  endued  with  patience  capable  of  bearing  all  things.^-^     Thou 
art  he  whose  knowledge   has  arisen    from   the    cessation   of  all 
physical  and  mental  functions.*     Thou  art  he  who   has   become 
displayed  as  Truth  in  consequence  of  the  cessation   of  all    other 
faculties.     Thou  art  that  note   which,  arising   from   the   region 
called  Gandhara,  is  exceedingly  sweet  to  the  ear.     Thou   art   he 
who  is  armed  with  the  mighty  bow    (called  Pinaka).     Thou   art 
he  who  is  the  understanding  and  the   desires   that   exist   in   all 
creatures,    besides  being   the   supreme   upholder   of  all    beings. 
Thou  art  he  from  whom  all  acts   flow.^-^     Thou   art   that    wind 
which  rises  at  the  time  of  the  universal   dissolution    and    which 
is  capable  of  churning   the   entire    universe   even   as   the   staff 
in  the  hands  of  the  dairy- maid  churns   the   milk   in    the    milk- 
pot.     Thou   art    he    that    is   full.     Thou    art    he   that   sees  all 
things.     Thou  art  the   sound    that   arises   from   slapping   palm 

*  /.  «.,  thou  art  posiiessed  of  Yoga-knowledge. — T. 


132  MaHAbharata.  [Anugasunika 

against  pn.lm.     Thou  art  he  the  palm  of  whose   hand   serves   as 
the  dish  or  plate  whence  to  take  his  food.     Thou  art   he    who   is 
possessed  of  an  adamantine  body.    Thou  art  exceedingly  great.^-^ 
Thou  art  of  the  form  of  an  umbrella.     Thou  art  he  who   has   an 
excellent  umbrella.     Thou  art  well  known  to  be   identical    with 
all  creatures.     Thou  art  he    who   having   put    forth   three   feet 
covered  all  the    universe   with   two   ajid    wanted   space   for  the 
remaining  one.     Thou  art    he   whose   head   is   bald.     Thou   art 
he  whose  form  is  exceedingly  ugly  and  fierce.     Thou  art  he  who 
has  undergone  infinite  modifications  and  become   all   things   in 
the  universe.     Thou  art  he    who  bears   the   well-known,  badge 
of  Sanyasa,  viz.,  the   stick.     Thou   art   he   who   has  a  Kunda. 
Thou  art  he  who  is  incapable  of  being  attained  to   by    means   of 
acts.^^°     Thou  art  he  who  is  identical  with  the  green-eyed  king 
of  beasts    {viz.,  the   lion).     Thou   art   of  the    form   of   all    the 
points  of  the  compass.     Thou  art  he   who   is   armed    with   the 
thunder.     Thou  art  he  who  has  a   hundred   tongues.     Thou   art 
he  who  has  a  thousand    feet   and   thousand   heads.*     Thou   art 
the  lord  and  chief  of  the  celestials.     Thou   art  he  that   is   made 
xjp  of  all  the  gods.     Thou  art  the  great   Master   or   preceptor.^'^^ 
Thou  art  he  who  has  a   thousand   arms.     Thou   art   he   who   is 
competent  to  obtain  the    fruition  of  every    wish.    Thou   art   he 
whose  protection  is  sought  by  every  one.   Thou  art  he  who  is  the 
creator  of  all  the  worlds.     Thou  art  he  who  is  the  great  cleanser 
of  all  from  every  sin,  in  the  form  of  shrines  and   sacred   waters. 
Tkou   art   he   who   ha.s   three   high   Mantras.f     Thou   art   the 
youngest    (son    of  Aditi   and  Kagyapa,  in  the  form  of  the  dwarf 
who  is   otherwise  known   by    the    name   of  Upendra   and   who 
beguiled  the  Asura  Vali  of  his  lordship  of  the  three  worlds  and 
restored  it  to  the  chief  of  the   celestials).     Thou  art   both   black 
and  twany  (being  of  the  form  which  is  known  as  Hari-Hara).^^" 
Thou  art  the  maker  of  the  Brahmana's   rod.^     Thou   art   armed 

*  The  two  together  form  one  name. — T. 

t  These  are  Vija,  Cakti,  land  Kilakfmi.  A 'kakud'  is  a  hump  or  ele- 
vated place  in  the  body. — T. 

{  The  thin  bamboo  rod  in  the  hand  of  the  Brahmana  is  mightier  than 
the  thunder-bolt  of  Indi-a.  The  thunder  scorches  all  existing  objects 
Tipon  Tirhich  it  falls.    The  Brahmana's  rod   (which  symbolizes  the  Brah- 


rarva.]  anucas.vna  pauva.  Voo 

with  the  hunjrcd-killer,  the  noose,  and  the  dart.  Thou  art  he 
that  took  his  birth  within  the  primeval  lotus.  Thou  art  he 
who  is  endued  with  a  v  ist  womb.  Thou  art  he  who  has  the 
Vedas  in  his  womb.  Thou  art  he  who  takes  his  rise  from  that 
infinite  waste  of  waters  which  succeeds  the  dissolution  of  the 
iiniverse.^^^  Thou  art  he  who  is  endued  with  rays  of  effulgent 
light.  Thou  art  the  creator  of  the  Yeday.  Thou  art  he  who 
studies  the  Vedas.  Thou  art  he  who  is  conversant  with  the 
meaning  of  the  Vedas.  Thou  art  devoted  to  Brahma.  Thou 
art  the  refuge  of  all  persons  devoted  to  Brahma.  Thou  art  of 
infinite  forms.  Thou  art  the  bearer  of  innumerable  bodies. 
Thou  art  endued  with  irresistible  prowess.*^^^  Thou  art  of 
soul  or  nature  that  transcends  the  three  universal  attributes  (of 
Sattwa,  Rajas,  and  Tamas).  Thou  art  the  lord  of  all  Jivas. 
Thou  art  endued  with  the  speed  of  the  wind.  Thou  art  pos^ 
sessed  of  the  Heetness  of  the  mind.  Thou  art  always  smeared 
with  .sandal-paste.  Thou  art  the  end  of  the  stock  of  the  prime: 
val  lotus.-f-  Thou  art  he  who  brought  the  celestial  cow  Surabhi 
down  from  a  superior  station  to  an  inferior  one  by  denouncing 
a  curse  upon  her.+  Thou  art  that  Brahman  who  was  unable 
to  see  thy  end.-^^''  Thou  art  adorned  with  a  large  wreath  of 
Karnikara  flowers.  Thou  art  adorned  wiih  a  diadem  of  blue 
gems.  Thou  art  the  wielder  of  the  bow  called  Pinfika.  Thou 
art  the  master  of  that  knowledge  which  treats  of  Brahma.S 
Thou  art  he  who  has  subjugated  his  senses  by  the  aid  of  thy 
knowledge  of  Brahma.  Thou  art  he  who  bearest  Ganga  om^ 
thy   head.1I     Thou   art   the   husband   of  Uma  the   daughter   of 

niana's  mi<;ht  in  the  form  of  his  curr.e)  blasts  even  iinboni  generations. 
The  might  of  the  rod  is  derived  from  Mahfideva. — T.  . 

*  "Sayambhuvah  Tigmatejah'  is  one  name.  The  Commentator  ex; 
plains  that  Brahman  could  not  look  at  Mahadeva  ;  hence  this  refereuc* 
to  his  i)rowess. — T. 

t  Brahman,  after  his  birth  witl\in  the  primeval  lotus,  became  desir- 
ous of  seeing  the  end  of  the  stalk  of  tiiat  lotus.  lie  went  on  and  on, 
without  succeeding  to  find  what  he  sought.  The  meaning  of  the  woixl* 
therefore,  by  implication  is  that  Mahfuleva  is  infinite. — T. 

I  K.  P.  Singha  renders  this  name  erroneously. — T. 

$  'Uma'  is  another  name   for   'Brahraavidya.' — T. 

^  Falling  from  the   celestial  regions,  the   river  Ganga  wad   hold   by 


IS-i  MAHABHAiiATA^  [Anucasanilc%' 

Himivat.^-'^^     Thou  art  mighty    (in  consequence   of  thy   having 
assumed  the  form   of  the  vast   Boar  for   raising   the   submerged 
Earth).     Thou  art  he  who   protects   the    universe  by   assuming 
diverse  incarnations.     Thou  art  worthy  of  adoration.     Thou  that 
primeval  Being  with  the  equine   head   who   recited   the   Vedas 
with   a   thundering   voice.     Thou  art  he    whose   grace   is   very 
great.     Thou  art  the  great  subjugator.     Thou  art   he   who  has 
slain  all  his  foes  (in  the  form  of  passions).     Thou  art  both   white 
and  tawny  (being  as  thou   art   half  male   and   half  female).*^^'^ 
Thou  art  possessed  of  a  body  whose  complexion   is   like   that    of 
gold.f     Thou  art  he  that   is   of  the    form    of  pure  joy,  (being, 
as  thou  art,  above  the   five   cases   of  which    Jiva   consists,  viz., 
the  Anna-maya,  the  Prana-maya,  the    Manomaya,  the  Vijnana- 
maya,  and  the  Ananda-maya   ones).     Thou  art   of  a   restrained 
soul.     Thou  art  the  foundation  upon  which  rests   that  Ignorance 
■which  is  called    Pradhana   and   which,   consisting   of  the   three 
attributes  of  Sattwa,  Rajas,  and  Tamas,  is   the   cause   whence 
the  universe  has  sprung.     Thou  art  he   whose   faces   are   turned 
to  every  direction.:!:     Thou  art  he  who  has   three   eyes   (in   the 
forms  of  the  Sun,  the  Moon,  and  Fire).     Thou   art  he   Avho   is 
superior  to  all  creatures   (in   consequence   of  thy   righteousness 
whose  measure  is   the   greatest).^^®     Thou   art   the   soul    of  all 
mobile  and  immobile  beings.     Thou  art  of  the  form  of  the   sub- 
tile soul  (which  is  incapable  of  being   perceived).     Thou   art  the 
giver  of  immortality  in  the  form  of  Emancipation   as   the   fruit 
of  all  acts  of  righteousness   achieved  by   creatures   without   the 


Mahildeva  on  his  head,  among  his  matted  locks.  At  the  earnest  solicita- 
tions, then,  of  king  Bhagiratha,  he  gave  her  out  so  that  flowing  along 
the  surface  of  the  Earth  she  met  the  ocean,  fii-st  passing  over  the  spot 
whei'c  the  ashes  of  Bhagiratha's  ancestors,  the  sixty  thoxisand  sons  of  king 
Bagara  of  the  solar  race,  lay. — T. 

*  This  form  is  called  Hara-Gauri,  as  explained  before. — T. 

t  Some  texts  read  'Pritatma,'  implying  'one  of  contented  soul.'  The 
reading  noticed  by  the  Commentator  is  'Pitatma,'  meaning  'goldcom- 
plexioned.'  The  Burdwan  translator  takes  'Pritatma'  and  'Paramatma' 
as  one  name.     This  is  not  correct. — T. 

J  Mahadeva  is  represented  as  possessed  of  five  heads,  four  on  four 
^}d€9  and  one  above. — T. 


Farva.]  anucasana  parva.  135 

desire  of  fruits.*  Thou  art  the  preceptor  of  even  those  that 
are  the  gods  of  the  gods.  Thou  art  Vasu  the  son  of  Aditi. 
Thou  art  he  who  is  endued  with  innumerable  rays  of  light,  who 
brings  forth  the  universe,  and  who  is  of  the  form  of  that  Soma 
which  is  drunk  in  sacrifices.^'"'*'  Thou  art  Vyasa,  the  author  of 
the  Furanas  and  other  sacred  histories.  Thou  art  the  creations 
of  Vyasa's  brain  (because  of  thy  being  identical  with  the  Pura- 
nas  and  other  sacred  histories)  both  abridged  and  unabridged. 
Thou  art  the  sum  total  of  Jivas.  Thou  art  the  Season.  Thou 
art  the  Year.  Tliou  art  the  Month.  Thou  art  the  Fortnight. 
Thou  art  those  sacred  Days  that  end  or  conclude  these  periods.^*® 
Thou  art  the  Kalas.  Thou  art  the  Kashthas.  Thou  art  the 
Lavas.  Thou  art  the  Miltrfis.  Thou  art  Muhurta  and  Aha 
and  Kshapa.  Thou  art  the  Kshanas.-f-  Thou  art  the  soil  upon 
which  the  tree  of  the  universe  stands.  Thou  art  the  seed  of 
all  creatures  (being  of  the  form  of  that  Unmanifest  Chaitanya 
endued  with  Mfiya  or  illusi"M  whence  all  creatures  spring). 
Thou  art  Mahattatwa.  Thou  art  the  sprout  of  Jiva,  (being  of 
the  form  of  Consciousness  which  springs  up  after  Mahattatwa)."* 
Thou  art  Sat  or  Effect.  Thou  art  Asat  or  Cause.  Thou  art 
Manifest  (being  seizable  by  the  senses).  Thou  art  Unmanifest 
(being  unseizable  by  the  senses).  Thou  art  the  Father.  Thou 
art  the  Mother.  Thou  art  the  Grandfather.  Thou  art  the  door  of 
Heaven  (because  of  thy  identity  with  Penances).  Thou  art  the 
door  of  the  generation  of  all  creatures  (because  of  thy  identity 
with  Desire).  Thou  art  the  door  of  Emancipation  (because  of 
thy  identity  with  the  abseiice  of  Desire  which  alone  can  lead  to 
a  merging  into  Brahma).  Thou  art  those  acts  of  righteousness 
which  lead  to  the  felicity  of  heaven.^*"  Thou  art  Nirvana  (or 
that  cessation  of  individual  or  separate  existence  which  is 
Emancipation).  Thou  art  the  gladdener  (who  gives  all  kinds 
of  joy  to  every  creature).  Thou  art  that  region  of  Truth  (to 
which  they  that  are  foremost  in  righteou.sness  attain).  Thou 
art  superior  to  even  that  region  of  Truth  which  is  attainable  by 
the  righteous).     Thou  art   he    who    Is   the   creator   of  both    the 


*  'Amrito£;ovrishe5warah'  is  one  name. — T. 

t  Theje  are  names  for  different  portion.,  uf  Time— T. 


13G  MAHABiiARATA.  [Anu^dscinUca 

deities  and  the  Asurns.  Thou  art  lie  who  is  the  refuge  of  both 
the  deities  and  the  Asuras."^  Thou  art  the  precejjtor  of  both 
the  deities  and  the  Asuras  (being  as  thou  art  of  the  form  of 
both  Vrihispati  and  Cukra).  Thou  art  he  who  is  ever  vic- 
torious. Thou  art  he  v/ho  is  ever  worshipped  by  the  deities  and 
the  Asuras.  Thou  art  he  who  guides  tlie  deities  and  the  Asuras 
even  as  the  Mahamatra  guides  the  elephant.  Thou  art  the 
refuge  of  all  the  deities  and  the  Asuras.^*''  Thou  art  he  who  is 
the  chief  of  both  the  deities  and  the  Asuras  (being  as  thou  art 
of  the  form  of  both  Indra  and  Virochana).  Thou  art  he  who 
is  the  levder  in  bittle  of  both  the  deities  and  the  Asuras  (being 
as  thou  art  of  the  torm  of  Kartikeya  and  Ke9i,  the  leaders  of 
the  celestial  and  the  Daitya  armies).  Thou  art  he  who  trans- 
cends the  senses  and  shines  by  himself  Thou  art  of  the  form 
of  the  celestial  Rishis  (like  Narada  and  others).  Thou  art  the 
grantor  of  boons  unto  the  deities  and  the  Asuras  (in  the  form 
of  Brahman  and  Rudra).-^*^  Thou  art  he  who  rules  the  hearts 
of  the  deities  and  the  Asuras,  Thou  art  he  into  whom  the 
universe  enters  (when  it  is  dissolved).  Thou  art  the  refuge  of 
even  him  who  is  the  ruler  of  the  hearts  of  the  both  the  deities 
and  the  Asuras.  Thou  art  he  whose  body  is  made  up  of  all  the 
deities.*  Thou  art  he  whu  has  no  Being  superior  to  thee  of 
whom  to  think.  Thou  art  he  who  is  the  inner  soul  of  the 
deities.  Thou  art  he  who  has  sj^rung  from  his  own  self.^*''  Thou 
art  of  the  form  of  immobile  things.  Thou  art  he  who  covers  the 
three  worlds  with  three  steps  of  his.  Thou  an  possessed  of 
great  learning.  Thou  art  stainless.  Thou  art  he  who  is  freed 
from  the  quality  of  Rajas.  Thou  art  he  who  transcends  des- 
truction. Thou  art  he  in  whose  honor  hymns  should  be  sung. 
Thou  art  the  master  of  the  irresistible  elephant  represented  by 
Time.  Thou  art  of  the  form  of  that  lord  of  Tigers  who  is 
worshipped  in  the  country  of  the  Kalingas.f  Thou  art  he  who 
is  called  the  lion  among  the  deities  (in  conseiuence  of  the  pre- 
eminence of  thy  prowess).     Thou  art  he  who  is   the   foremost  of 


*  The  Cnitia  declare  that  Fire  ib  his  head,  the  Sun  and  the  Moon  are 
his  eyes,  &(\ — T. 

t  Mahadeva  haH  an  image  in  the  country  of  tlie  Kalingas  that  is  called 
'Vvaglu-e^wuicw'-T-T. 


Parva.]  anucasana  parva.  IS? 

men.^*^  Thou  art  endued  with  great  wisdom.  Thou  art  he 
who  first  takes  a  share  of  the  offerings  in  sacrifices.  Thou  art 
imperceptible.  Thou  art  the  sum  total  of  all  the  deities.  Thou 
art  he  in  whom  penances  predominate.  Thou  art  always  in 
e.vcellent  Yoga.  Thou  art  au-;picious.  Thou  art  armed  Avith 
the  thunder-bolt.  Thou  art  the  source  whence  the  weapons 
called  Prasas  have  taken  their  origin.  Thou  art  he  whom  thy 
devotees  attain  to  in  diverse  ways.^*"  Thou  art  Guha  (the 
celestial  generalissimo).  Thou  art  the  supreme  limit  of  felicity.* 
Thou  art  identical  with  thy  creation.  Tho\i  art  he  who  rescues 
thy  creatures  from  death  (by  granting  them  Emancipation). 
Thou  art  the  cleanser  of  all  including  Brahman  himself.  Thou 
art  of  the  form  of  bulls  and  other  horned  animals.  Thou  art 
he  who  is  fond  of  mountain  summits.  Thou  art  the  planet; 
Saturn.  Thou  art  Kuvera  the  chief  of  the  Yakshas.  Thou  arfe 
complete  faultlessness.^*'-*  Thou  art  he  who  inspires  gladness. 
Thou  art  all  the  celestials  united  together.  Thou  art  the  cessa- 
tion of  all  things.  Thou  art  all  the  duties  that  appertain  to  all 
the  modes  of  life.  Thou  art  he  who  has  an  eye  on  his  forehead. 
Thou  art  he  who  sports  with  the  universe  as  his  marble  ball. 
Thou  art  of  the  form  of  deer.  Thou  art  endued  with  the  energy 
that  is  of  the  form  of  knowledge  and  penance.^""  Thou  art  the 
lord  of  all  immobile  things  (in  the  form  of  Himavat  and  Meru 
&c).  Thou  art  he  who  has  subjugated  his  senses  by  varioua 
regulations  and  vows.  Thou  art  he  whose  objects  have  all  been 
fulfilled.  Thou  art  identical  with  Emancipation.  Thou  art 
different  from  him  whom  we  worship.  Thou  hast  truth  for 
thy  penances.  Thou  art  of  a  pure  heart.^^^  Thou  art  he  who 
presides  over  all  vows  and  fasts  (in  consequence  of  thy  being  the 
giver  of  their  fruits).  Thou  art  the  highest  (being  of  the  form 
of  Turiya).  Thou  art  Brahma.  Thou  art  the  highesi  refuge  of 
thy  devotees.  Thou  art  he  who  transcends  all  bunds  (being 
Emancipate).  Thou  art  freed  from  the  Imga  body.  Thou  aro 
endued  with  every  kind  of  prosperiry.  Thou  art  he  who  en- 
hances the  prosperity  of  thy  devotees.  Thou  art  that  which  is 
incessantly  undergoing  changes  ! — *^^ 

*■  'Kantah'  is  thus  explained.     'Kasya  sukhasya  antah  sima.' — T. 
[     18     ] 


I 

18S  "MAHABHARATA.  [Anu^asaniJea 

'"I  have  thus,  0  Krishna,  hymned  the  praises  of  the   illus- 
trious Deity  by  reciting  his  names  in  the  order  of  their  import- 
ance.    Who  is  there  that  can  hymn    the  praises   of  the   lord   of 
the  universe,  that  great  Lord  of  all  who  deserves  our   adorations 
and  worshij)  and  reverence,  whom  the  very  gods  with  Brahman 
at  their  head  are  unable  to   praise    and    whom   the   Rishis  also 
fail  to  sing  ?^^^     Aided,  however,  by  my   devotion   to   him,  and 
having  received   his   permission,  I   have   praised   that   Lord   of 
sacrifices,  that  Deity  of  supreme  puissance,  that  foremost   of  all 
creatures  endued  with  intelligence.^^*     By    praising   with   these 
names   that   enhance   one's    auspiciousness   the    great   lord   of 
blessedness,  a  worshipper  of  devoted  soul  and  pure  heart  succeeds 
in  attaining  to  his  own  self.^^^     These  names  constitute  a   hymn 
that  furnishes  the  best   means   of  attaining   to   Brahma.     With 
the  aid  of  this  hymn  one    is   sure   to   succeed   in   attaining  to 
Emancipation.     The  Rishis  and  the  deities  all  praise  the  highest 
deity  by  uttering   this   hymn.^^*'     Hymned   by   persons   of  res- 
trained soul,  Mahadeva  becomes  gratified  with  those  that  hymn 
his  praises  so.     The  illustrious  deity  is  always   full  of  compassion 
towards  his  devotees.     Endued  with  omnipotence,  he  it   is  that 
gives  Emancipation  to  those  that  worship  him.^^''     So  also,  they 
among  men  that  are  foremost,  that  are   possessed   of  faith   and 
devotion,  hear  and  recite  for  others   and   utter   with   reverence, 
the  praises  of  that  highest  and  eternal    Lord,  viz.,  I^ana,  in  all 
their  successive  lives  and  adore  him  in  thought,  word,  and  deed, 
and  adoring  him  thus  at  all  times,  viz.,  when  they   are  lying  or 
seated  or  walking  or  awake  or  opening  the   eyelids   or  shutting 
.  them,  and   thinking   of  him   repeatedly,  become   objects   of  re- 
verence with  all  their  fellow  men  and  derive  great   gratification 
and  exceeding  joy.^^®"^^^     When  a  creature   becomes   cleansed  of 
all  his  sins  in   course   of  millions   of  births   in   diverse  orders  of 
'Being,  it  is  then  that  devotion  springs  up  in  his  heart  for  Maha- 
deva.^*^     It  is  through  good  luck  alone  that  undivided   devotion 
to  Bhava  who  is  the  original  cause  (of  the  universe)  fully  springs 
up  in  the  heart  of  one  that   is  conversant    with   every   mode  of  : 
worshipping   that   great   Deity.*"'      Such   stainless   and   pure 


*  ^■^ 


'tfflflrvided,'  i.  «.,  having  nothing  else   for  itij   object.     'Sarva-bha-  j 


Farva.]  anucasana  parva.  13^' 

devotion  to  Rudra,  that  has  singleness   of  purpose   and    that   is 
simply  irresistible  in  its   course,  Is  seldom    to   be    found   among 
even  the  deities,  but  never   among   men.^**     It   is   through    the 
grace  of  Rudra  that  such  devotion  arises  in  the  hearts  of  human 
beings.      In    consequence   of  such   devotion,    men,    identifying 
themselves  wholly  with  Mahadeva,  succeed  in    attaining   to   the 
highest  success."''     The  illustrious  Deity  who  is  always   inclined 
to  extend  his  grace  towards  them  that  seek    him   with   humility 
rescues  them  from  the  world   that  throw  themselves   with    their 
whole  soul    upon   him.*^^     Except   the   great   Deity   who    frees 
creatures  from   rebirth,    all   other  gods   constantly    nullify    the 
Penances  of  men,  for   men  have   no   other   source   of  puissance 
that  is  as  great  as  these.*^^^     It   was   even    thus   that   Tandi  of 
tranquil    soul,   resembling    Indra   himself  in   splendour,  praised 
the  illustrious  Lord  of  all  existent  and  non-existent  things,  that 
great  Deity  clad  in  animal   skins.^^**     This   hymn  was   borne  by 
Brahman  himself.     Indeed,  Brahman  had  sung   it   in    the   pre- 
sence of  Cankara.     Thou  art   a   Brahmana    (being   conversant 
with  Brahma  and  devoted   to   those   that   are   conversant    with 
Brahma).     Thou  shalt,  therefore,  comprehend  it  well.^*"^     This  is 
cleansing,  and  washes  away   all   sins.     This   confers   Yoga   and 
Emancipation  and  heaven  and  contentment.^^**     He  who  recites 
this  hymn    with   undivided   devotion   to   Cankara   succeeds   in 
attaining  to  that  high  end  which  is  theirs   that   are   devoted   to 
the  doctrines   of  the  Sankhya    philosophy."*     That   worshipper 
;  who  recites  this  hymn  daily    for   one   year   with   singleness   of 
I  devotion  succeeds  in  obtaining  the  end  that  he   desires.*'"     This 
i  hymn  is  a  great  mystery.     It  formerly  resided  in   the   breast   of 
I  Brahman   the   Creator.      Brahman     imparted   it     unto   Cakra. 
Cakra  imparted  it   unto   Mrityu.*^*     Mrityu   imparted   it   unto 
the  Rudras.     From  the   Rudras   Tandi  got   it.     Indeed,  Tandi 


jvatah'  is  'bhfigyat.'  The  Sense  is  that  unless  one  becomes  conversant 
iwith  all  the  modes  of  worshipping  Bhava,  i.  e.,  in  thought,  word,  and 
.deed,  and  unless  one  has  especial  good  luck,  one  cannot  have  such  devo- 
Ition  to  Bhava. — T. 

*  There  are  numerous  instances  of  the  gods  having  become  alarmed 
ftt  the  penances  of  men  and  done  their  be.^t  to  nullify  those  penances  by 
lU«patching  celestial  nymphs  for  attracting  t.hem  to  carnal  plea-iures. — T. 


140  MAHABHARATA,  [Anucasanikco 

acquired  It  in  the  region  of  Brahman  as  the  reward  of  hi^ 
severe  austerities.^^*  Tandi  communicated  it  to  Cukra,  and 
Cukra  of  Bhrigu's  race  communicated  it  to  Gautama.  Gautama, 
in  his  turn,  0  descendant  of  Madhu,  communicated  it  to  Vai- 
vaswata-Manu.^^^  Manu  communicated  it  unto  Narayana  of 
great  intelligence,  numbered  among  the  Sadhyas  and  held  ex- 
ceedingly dear  by  him.  The  illustrious  Narayana,  numbered 
among  the  Sadhyas  and  possessed  of  glory  that  knows  no  dimi- 
nution, communicated  it  to  Yama.'^''^  Vaivaswat-Yama  com- 
municated it  to  Nachiketa.  Niichiketa,  0  thou  of  Vrishni's 
race,  communicated  it  to  Markandeya.^'^  From  Markandej^a, 
O  Janarddana,  I  obtained  it  as  the  reward  of  my  vows  and 
fasts.  To  thee,  O  slayer  of  foes,  I  communicate  that  hymn 
unheard  by  others.-^'®  This  hymn  leads  to  heaven.  It  dispels 
disease  and  bestows  long  life.  This  is  worthy  of  the  highest 
praise,  and  is  consistent  with  the  Vedas  ! — ' 

"Krishna  continued, — 'That  person,  0  Partha,  who  recites 
this  hymn  with  a  pure  heart,  observing  the  vow  of  Brahma- 
charyya,  and  with  his  senses  under  control,  regularly  for  one 
•whole  year,  succeeds  in  obtaining  the  fruits  of  a  horse-sacri- 
fice Danavas  and  Yakshas  and  Rakshasas  and  Pi(,'achas  and 
Yatudhanas  and  Guhyakas  and  snakes  can  do  no  injury  to 
him.'  "^'^-^«« 


Section  XYIII. 

Vai9ampayana  said, — "After  Vasudeva  had  ceased  to  speak, 
the  great  Yogin,  viz.,  the  Island-born  Krishna,  addressed  Yu- 
dhishthira,  saying, — '0  son,  do  thou  recite  this  hymn  consisting 
of  the  thousand  and  eight  names  of  Mahadeva,  and  let  Mahe- 
9wara  be  gratified  with  thee  !^  In  former  days,  0  son,  I  was 
engaged  in  the  practice  of  severe  austerities  on  the  breast  of 
the  mountains  of  Meru  from  desire  of  obtaining  a  son.  It  is 
this  very  hymn  that  was  recited  by  me."  As  the  reward 
of  this,  I  obtained  the  fruition  of  all  my  wishes,  0  son  oi 
Pandu  !  TIiou  wilt  also,  by  reciting  this  same  hymn,  obtain 
from  Carva  the  fruition  of  all  thy  wishes  !^ — After  this, 
Kapila,  the  Rishi  who  promulgated   the   doctrines   that   go  by 


Parva.]  anucar.vna  parva.  141 

the  name  of  Sankhya,  and  who  is  honored  by  the  gods  ilmm- 
selves,  said, — I  adored  Bhava  with  great  devotion  for  many  lives 
together.  The  illustrious  Deity  at  last  became  gratified  with 
me  and  gave  me  knowledge  that  is  capable  of  aiding  the 
acquirer  in  getting  over  rebirth  !' — After  this,  the  Rishi  named 
Chriru(;irsha,  that  dear  friend  of  Cakra  and  known  otherwise 
under  the  name  of  Alamvana's  son  and  who  is  filled  with  com- 
passion, said,'"' — I,  in  former  days,  repaired  to  the  mountains  of 
Gokarna  and  sat  myself  to  practise  severe  penances  for  a  hundred 
years.  As  the  reward  of  those  penances,  I  obtained  from  Carv^, 
O  son  of  king  Pandu,  a  hundred  sons,  all  of  whom  were  born 
without  the  intervention  of  woman,  of  well-restrained  soul,  con- 
versant with  righteousness,  possessed  of  great  splendour,  free  from 
disease  and  sorrow,  and  endued  with  lives  extendinpf  for  a  hundred 
thousand  years  !•*"' — Then  the  illustrious  Valmiki,  addressing 
Yudhishthira,  said, — Once  upon  a  time,  in  course  of  a  dialectical 
disputation,  certain  ascetics  that  were  possessors  of  the  hotna 
lire  denounced  me  as  one  guilty  of  Brahmanicide."  As  soon  as 
they   had    denounced    me   as   such,    the   sin    of  Brahmanicide, 

0  Bharata,  possessed  me.  I  then,  for  cleansing  myself,  sought 
the  protection  of  the  sinless   Ic^ana  who  is  irresistible  hi  energy.^ 

1  became  cleansed  of  all  my  sins.  That  disjeller  of  all  sorrows, 
viz.,  the  destroyer  of  the  triple  city  of  the  Asuras,  said  unto 
me, — Thy  fame  shall  be  great  in  the  world  !^° — Then  Jama- 
dagni's  son,  that  foremost  of  all  righteous  persons,  shining  like 
the  Sun  with  blazing  splendour  in  the  midst  of  that  conclave 
of  Rishis,  said  unto  the  son  of  Kunti  these  words  :^^ — I  was 
afflicted  with  the  sin,  O  eldest  son  of  Pandu,  of  Brahmanicide 
for  having  slain  my  brothers  who  were  all  learned  Brahmanas. 
Purifying  myself,  I  sought  the  protection,  O  king,  of  Maha- 
deva.^^  I  hymned  the  praises  of  the  great  Deity  by  reciting 
his  names.  At  this,  Bhava  became  gratified  with  me,  and  gave 
me  a  battle-axe  and  many  other  celestial  weapons."  And  he 
said  unto  me,— Thou  shalt  be  freed  from  sin  and  thou  shalf'be 
invincible  in  battle.  Death  himself  shall  not  succeed  in  over- 
coming thee,  for  thou  shalt  be  freed  from  disease  !" — Even  thus 
did  the  illustrious  and  crested  Deity  of  auspicious  form  said  this 
unto   me.     Through    the  grace   of  that   Deity   of  supreme  iji- 


142  mahabharata!  [AnucasaniJia,' 

telllgence  I  obtained  all  that  He  had  said  l^'^ — Then  Vi^wa- 
mitra  said, — I  was  formerly  a  Kshatriya.  I  paid  my  adora- 
tions to  Bhava  with  the  desire  of  becoming  a  Brahmana. 
Through  the  grace  of  that  great  Deity  I  succeeded  in  obtaining 
the  high  status,  that  is  so  difificult  to  obtain,  of  a  Brahmana  !^^ 
— Then  the  Rishi  Asita-Devala,  addressing  the  royal  son  of 
Pandu,  said,^^ — In  former  days,  0  son  of  Kunti,  through  the 
curse  of  Cakra,  all  my  merit  due  to  the  acts  of  righteousness 
I  had  performed,  was  destroyed.  The  puissant  Mahadeva  it 
was  who  kindly  gave  me  back  that  merit  together  with  great 
fame  and  a  long  life  1^^ — The  illustrious  Rishi  Gritsamada,  the- 
dear  friend  of  Cakra,  who  resembled  the  celestial  preceptor 
Vrihaspati  himself  in  'splendour,  addressing  Yudhishthira  of 
A  jamidha's  race,  said,^^ — The  inconceivable  Cakra  had,  in  days 
of  yore,  performed  a  sacrifice  extending  for  a  thousand  years. 
While  that  sacrifice  was  going  on,  I  was  engaged  by  Cakra 
in  reciting  the  Samans.  Varishtha,  the  son  of  that  Manu 
who  sprung  from  the  eyes  of  Brahman,  came  to  that  sacrifice 
and  addressing  me,  said, — 0  foremost  of  regenerate  persons,  the 
Bathantara  is  not  being  recited  properly  by  thee  P^""^  O  best 
of  Brahmanas,  cease  to  earn  demerit  by  reading  so  faultily, 
and  with  the  aid  of  thy  understanding  do  thou  read  the  Samans 
correctly.  O  thou  of  wicked  understanding,  why  dost  thou 
perpetrate  such  sin  that  is  destructive  of  Sacrifice  ?^ — Having 
said  these  words,  the  Rishi  Varishtha,  who  was  very  wrathful, 
gave  way  to  that  passion  and  addressing  me  once  more,  said, — 
Be  thou  an  animal  divested  of  intelligence,  subject  to  grief, 
ever  filled  with  fear,  and  a  denizen  of  trackless  forests  destitute 
of  both  wind  and  water  and  abandoned  by  other  animals.  Do 
thou  thus  pass  ten  thousand  years  with  ten  and  eight  hundred 
years  in  addition  !^^"-*  That  forest  in  which  thou  shalt  have 
to  pass  this  period  will  be  destitute  of  all  holy  trees  and  will, 
besides,  be  the  haunt  of  Rurus  and  lions.  Verily,  thou  shalt 
hare  to  become  a  cruel  deer  plunged  in  excess  of  grief  l"^ — As 
soon  as  he  had  said  these  words,  0  son  of  Pritha,  I  immediately 
became  transformed  into  a  deer.  I  then  sought  the  protection 
of  MaheQwara.  The  great  Deity  said  unto  me,"«— Thou  shalt 
be  freed  from   disease   of  every   kind,  and   besides   immortality 


Tarva.]  anucasana  pakva.  14S 

shall  be  thine.  Grief  shall  never  atilict  thee.  Thy  friendship 
with  Indra  shall  remain  unchanged,  and  let  the  .sacrifices  of 
both  Indra  and  thyself  increase.-^  The  illustrious  and  puissant 
Mahadeva  favors  all  creatures  in  this  way.  He  is  always  the 
great  dispenser  and  ordainer  in  the  matter  of  the  happiness  and 
sorrow  of  all  living  creatures."**  That  illustrious  Deity  is  in- 
capable  of  being   comprehended   in    thought,    word,    or   deed. 

0  son,  O  thou  that  art  the  best  of  warriors,  (through   the  grace 
•  of  Mahadeva)  there  is  none  that  is  equal  to  me  in  learning  !"" — 

After  this,  Vasudeva,  that  foremost  of  all  intelligent  men,  once 
more  said, — Mahadeva  of  golden  eyes  was  gratified  by  me  with 
my  penances.^"  Gratified  with  me,  0  Yudhishthira,  the  illus- 
trious Deity  said  unto  me, — Thou  shalt,  O  Krishna,  through 
my  grace,  become  dearer  to  all  persons  than  wealth  which  is 
coveted  by  all  !^^  Thou  shalt  be  invincible  in  battle.  Thy 
energy  shall  be  equal  to  that  of  Fire  ! — Thousands  of  other  boona 
Mahadeva  gave  me  on  that  occasion.""     In  a  former  incarnation 

1  adored  Mahadeva  on  the  Manimaiitha  mountain  for  millions 
of  years.^'^  Gratified  with  me,  the  illustrious  Deity  said  unto 
me  these  words  : — Blessed  be  tliou,  do  thou  solicit  what  boons 
thou  wishest  !^* — Bowing  unto  him  with  a  bend  of  my  head, 
I  said  these  words, — If  the  puissant  Mahadeva  has  been  grati- 
fied with  me,^^  then    let   my   devotion    to   him   be   unchanged, 

0  I(;ana  !  Even  this  is  the  boon  that  I  solicit. — The  great  God 
said  unto  me, — Be  it  so  ! — and  disappeared  there  and  then.''" 

"Jaigishavya  said, —  0  Yudhishthira,  formerly  in  the  city 
•of  Varanasi,  the  puissant  Mahadeva,  searching  me  out,  con- 
ferred upon  me  the  eight  attributes  of  sovereignty  P'' 

"Garga  said, — '0  son  of  Pandu,  gratified  with  me  in  con- 
sequence of  a  mental  sacrifice  which  I  had  performed,  the  great 
God  bestowed  upon  me,  on  the  banks  of  the  sacred  stream 
Saraswati,  that  wonderful  science,  viz.,  the  knowledge  of  Time, 
with  its  four  and  sixty  branches.'*^  He  also  bestowed  upon  me 
a  thousand  sons,  all  possessed  of  equal  merit  and  fully  conver- 
sant with  the  Vedas.  Through  his  grace,  their  periods  of  life 
as  also  mine  have  become  extended  to  ten  millions  of  years  l'^^ 

"Para(;ara  said, — 'In  former  times   I  gratified  Sarva,  0  king. 

1  then   cherished   the   desire   of  obtaining   a   sou    that    would 


I4,4<  MAHABHARATAi  [Anucdsaiiika 

be  possessed  of  gre?.t  ascetic  merit,  endued  with  superior  energy, 
and   addressed     to   high    Yoga,    that    would    eani    world-wide 
fame,^^  ai-range  the  Vedas,  and  become   the  home   of  prosperity,^ 
that    would   be   devoied   to    the   Vedas     and   the   Brahmanas, 
and   be  distinguished    for   compassion,     tven    such    a    son    was 
desired  by  me  from  Mahe(;wara.*^     Knowing  that   this    was   the 
wish   of   my   heart,  that    foremost   of  deities   said   unto   me, — 
Through  the  fruition  of  that  object  of  thine  which  thou   wishesfc 
to    obtain    from    me,  thou    shalt    have    a    son    of  the    name   of 
Krishna.*^     In  that  creation  which   shall   be    known    after   the 
name    of  Savarni-Manu,   that   son    of  thine   shall    be   reckoned 
among  the  seven  Rishis.     He  shall  arrange   the   Vedas,  and   be 
the   propagator   of    Kuru's   race.*^     He   shall,    besides,  be   the 
author  of  the  ancient   histories   and   do  good   to   the   universe. 
Endued  Avith  severe  penances,  he  shall,  again,  be  the  dear  friend 
of  Cakra."     Freed    from    diseases   of  every    kind,   that   son    of 
thine,  0    Para^ara,    shall,  besides,  be   immortal ! — Having   said 
theie  words,  the  great  Deity  disappeared  there  and  then.     Even 
such  is  the   good,  0  Yudhishthira,  that   I    have   obtained   from 
that  indestructible  and  immutable,  God  endued  with  the  highest 
penances  and  supreme  energy. 

•'Mandavya  said,— 'In  former  times,  though  not  a  thief  yet 
wrongly  suspected  of  theft,  I  was  impaled  (under  the  orders 
of  a  kino-).  I  then  adored  the  illustrious  Mahadeva  who  said 
unto  me,**^— Thou  shalt  soon  be  freed  from  impalement  and 
live  for  millions  of  years.  The  pangs  due  to  impalement  shall 
not  be  thine.*'  Thou  shalt  also  be  fi'eed  from  every  kind  of 
aiiliction  and  disease.  And  since,  0  ascetic,  this  body  of  thine 
hath  sprung  from  the  fourth  foot  of  Dharma,  {viz.,  Truth),"^ 
thou  shalt  be  unrivalled  on  Earth.  Do  thou  make  thy  life 
fruitful.  Thou  shalt,  without  any  obstruction,  be  able  to  bathe 
in  all  the  sacred  waters  of  the  Earth.*°  And  after  the  dissolu- 
tion of  thy  body,  I  shall,  0  learned  Brahmana,  ordain  that  thou 
shalt  enjoy  the  pure  felicity  of  heaven  for  unending  Time  !— 
Having  said  these  words  unto  me,  the  adorable  Deity  having 
the  bull  for  his  vehicle,^"  viz.,  Mahe^wara  of  unrivalled  splendour 
and  clad  in  animal  skin,  0  king,  disappeared  there  and  then 
with  all  his  asso-iatci.'^^ 


Parva.]  anucasana  parva.  145 

"Grillava  3%id, — 'Formerly  I  studied  at  the  feet  ol"  my  pre- 
ceptor Vi^wamitra.  Obt;iii)iiig  his  permihsioii  I  set  out  for 
home  with  the  object  of  seeiiiu:  my  father.  IVFy  mother  (having 
become  a  widow),  was  tilled  with  sorrow  and,  wee])iiig  bitterly, 
said  unto  me,°- — Alas,  thy  father  will  never  see  his  son  who, 
adorned  with  Vedic  knowledge,  has  been  permitted  by  his 
preceptor  to  come  home  and  who,  possessed  of  all  the  graces  of 
youth,  is  endued  with  self-restraint  !'^^ — Hearing  these  words 
of  my  mother,  I  became  filled  with  despair  in  resj  ect  of  again 
beholding  my  sire.  I  then  paid  my  adorations  with  a  rapt  soul 
to  Mahe(;wara  who,  gratified  with  me,  showed  himself  to  me 
and  said,^* — Thy  sire,  thy  mother,  and  thyself,  O  son,  shall  all  be 
freed  from  death.  Go  quickly  and  enter  thy  abode  ;  thou  shalfc 
behold  thy  sire  there  \°'' — Having  obtained  the  permission  of 
the  illustrious  god,  I  then  repaired  to  my  home,  0  Yudhish- 
thira,  and  beheld  my  father,  0  son,  coming  out  after  having 
finished  his  daily  sacrifice.^**  And  he  came  out,  bearing  in  his 
hands  a  quantity  of  Horaa-fuel  and  Ku9a  grass  and  some  fallen 
fruits.  And  he  seemed  to  have  already  taken  his  daily  food  for 
he  had  washed  himself  properly .^^  Throwing  down  those  thing.s 
from  his  hand,  my  father,  with  eyes  bathed  in  tears  (of  joy), 
raised  me,  for  I  had  prostrated  myself  at  his  feet,  and  embrac- 
ing me  smelt  my  head  0  son  of  Pandu,  and  said, — By  g(X)d 
luck,  0  son,  art  thou  seen  by  me.  Thou  hast  come  back,  hav- 
ing acquired  knowledge  from  thy  preceptor  !'  "^^ 

Vai^ampayana  continued, — "Hearing  these  marvellous  and 
mo.st  wonderful  feats  of  the  illustrious  Mahadeva  recited  by  the 
ascetics,  the  son  of  Pandu  became  amazed.^^  Then  Krishna, 
that  foremost  of  all  intelligent  persons,  then  spoke  once  more 
unto  Yudhishthira,  that  ocean  of  righteousness,  like  Vishnu 
speaking  unto  Puruhuta."*' 

"Vasudeva  said, — 'Upamanyu,  who  seemed  to  blaze  with 
effulgence  like  the  Sun,  said  unto  me, — Those  sinful  men  that 
are  stained  with  unrighteous  deeds.*^  do  not  succeed  in  attain- 
ing to  Ifjana.  Their  dispositions  stained  by  the  attr'biites  of 
Rajas  and  Tamas,  they  can  never  approach  the  Supreme  Deity. 
It  is  only  those  regenerate  persons  who  are  of  cleineed  sou's 
that  succeed  in  attaining   to   the   Supreme   Deity .*^     Even  if  a 

[     19    ] 


14G  'M.vharuarata'  lAnu^ttsdnikm 

person  lives  in  the  enjoyment  of  every  pleasure  and  luxury, 
yet  if  he  be  devoted  to  the  Supreme  Deity  he  comes  to  be 
regarded  as  the  equal  of  forest  recluses  of  cleansed  souls."'  If 
Eudra  be  gratified  with  a  person,  he  can  confer  upon  him  the 
status  of  either  Brahma  or  of  Ke9ava  or  of  Cakra  with  all  the 
deities  under  him,  or  the  sovereignty  of  the  three  worlds.'* 
Those  men,  O  sire,  who  worship  Bhava  even  mentally,  succeed 
in  freeing  themselves  from  all  sins  and  attain  to  a  residence  in 
heaven  with  all  the  gods.^°  A  person  who  raises  houses  to  their 
foundations  and  destroys  tanks  and  lakes,  indeed,  who  devas- 
tates the  whole  universe,  does  not  become  stained  with  sin  if  he 
adores  and  worships  the  illustrious  Deity  of  three  eyes.*^  A 
person  that  is  destitute  of  every  auspicious  indication  and  that 
is  stained  by  every  sin,  destroys  all  his  sins  by  meditating  upon 
Civa."  Even  worms  and  insects  and  birds,  O  Ke^ava,  that 
devote  themselves  to  Mahadeva,  are  enabled  to  rove  in  perfect 
•fearlessness.*^  Even  this  is  my  settled  conviction  that  those 
men  who  devote  themselves  to  Mahadeva  become  certainly  eman- 
cipated  from  rebirth  !®^ — After  this,  Krishna  again  addressed 
Yudhishthira  the  son  of  Dharma  in  the  following  words.'^** 

"  Vishnu  said, — 'Aditya,  Chandra,  Wind,  Fire,  Heaven, 
Earth,  the  Vasus,  the  Vi9wedevas,  Dhatri,  Aryyaman,  Cukra, 
Vrihaspati,  the  Rudras,  the  Saddhyas,  Vaxuna,  Gopa,'^^  Brah- 
man, Cakra,  Maruts,  the  Upanishats  that  teach  a  knowledge 
of  Brahma,  Truth,  the  Vedas,  the  Sacrifices,  Sacrificial  Presents, 
Brahmanas  reciting  the  Vedas,  Soma,  Sacrificer,  the  shares  of 
^the  deities  in  sacrificial  offerings,  clarified  butter  poured  in 
sacrifices,  E-aksha,  Diksha,  all  kinds  of  restraints  in  the  form  of 
vows  and  fasts  and  rigid  observances,^-  Swaha,  Vashat,  the  Brah- 
manas, the  celestial  cow,  the  foremost  acts  of  righteousness,  the 
wheel  of  Time,  Strength,  Fame,  Self-restraint,  the  Steadiness 
of  all  persons  endued  Avith  intelligence,  all  acts  of  goodness  and 
the  reverse,  the  seven  Rishis,"  Understanding  of  the  foremost 
.  order,  all  kinds  of  excellent  touch,  the  success  of  all  (religious) 
-acts,  the  diverse  tribes  of  the  deities,  those  beings  that  drink 
heat,  those  that  are  drinkers  of  Soma,  Likhas,  Suyamas,  Tu- 
shita,  all  creatures  having  Mantras  for  their  bodies,^*  Abha- 
suras,  those  beings  that  live   upon   scents   only,  those  that   live 


Pdrua.]  ANUCA.SANA  parva;  14!7 

upon  vision  only,  those  that  restrain  their  speech,  those  that 
restrain  their  minds,  they  that  are  pure,  they  that  are  capable 
of  assuming  diverse  forms  through  Yoga-puissance,  those  deities 
that  live  on  touch  (as  their  food),  those  deities  that  subsist  on 
vision  and  those  that  subsist  upon  the  butter  poured  in  saeri" 
jfices,'^'  those  beings  that  are  competent  to  create  by  fiats  of 
their  will  the  objects  they  require,  they  that  are  regarded  as 
the  foremost  ones  among  the  deities,  and   alt   the   other   deities^ 

0  Ajamida,  the  Suparnas,  the  Gandharvas,  the  Pi9achas,  the 
Danavas,  the  Yakshas,  the  Charanas,  the  snakes/^  all  that  is' 
gross  and  all  that  is  exceedingly  subtile,  all  that  is  soft  and  all 
that  is  not  subtile,  all  sorrows  and  all  joys,  all  sorrow  that 
comes  after  joy  and  all  joy  that  comes  after  sorrow,  the  San- 
khya  philosophy,  Yoga,  and  that  which  transcends  objects  which- 
are  regarded  as  foremost  and  very  superior, — all  adorable  things, 
all  the  deities,  and  all  the  protectors  of  the  universe  who  enter- 
ing into  the  physical  forces  sustain  and  uphold  this  ancient 
creation  of  that  illustrious  Deity, — have  sprung  from  that  Crea- 
tor of  all  creatures  I"'^**  All  this  that  I  have  mentioned  is 
grosser  than  that  which  the  wise  think  of  Avith  the  aid  of 
Penances.     Indeed,  that   subtile    Brahma   is   the   cause   of  life. 

1  bow  my  head  in  reverence  to  it.  Let  that  immutable  and 
indestructible  Master,  always  adored  by  us,  grant  us  desirable- 
boons  ?^  That  person  Avho,  subjugating  his  senses  and  purify- 
ing himself,  recites  this  hymn,  without  interruption  in  respect 
of  his  vow,  for  one  month,  succeeds  in  obtaining  the  merit  that 
is  attached  to  a  Horse-sacrifice.""  By  recitidg  this  hymn  the 
Brahmana  succeeds  in  acquiring  all  the  Vedas  ;  the  Kshatriya 
becomes  crowned  with  victory,  0  son  of  Pritha ;  the  Vai^ya,  in 
obtaining  wealth  and  cleverness ;  and  the  Cudra,  in  winning 
happiness  here  and  a  good  end  hereafter.^^  Persons  of  great 
fame,  by  reciting  this  prinoe  of  hymns  that  is  competent  to 
cleanse  every  sin  and  that  is  highly  sacred  and  purifying,  set 
their  hearts  on  Rudra.®-  A  man  by  reciting  this  prince  of 
hymns  succeeds  in  living  in  heaven  for  as  many  years  as  ther« 
are  pores  in  \m  body.'  "^^ 


[Anucdsaniha 


Section  XIX. 

"Yudhishthira  said, — 'I  ask,  0  chief  of  Bharata's  race,  what 
is  the  origin    of  the   declaration,   about   discharging   all   duties 
jointly,    that  is  made  on  the  occasion    of  a    person's   taking    the 
hand  of  his  spouse  in  marriage  ?^     Is  that  declaration  in  respect 
of  discharging  all   duties   together,  due   only    to   what   is   laid 
down  by  the  great  Rishis  in  days  of  yore,  or  does  it  refer  to  the 
duty   of  begetting   offspring   from   religious   motives,  or   has  it 
reference  to  only  the  carnal  pleasure  that  is  expected   from   such 
a  congress   of  the   sexes  P     The   doubt   that   tills   my   mind  in 
respect  of  this  is  very  great.     I  verily  think   that   the   declara- 
tion to  which  I  refer  is  contrary  to   the    natural   impulses   that 
lead  to  a  union  of  the  sexes.     That  which  is  called  in  this  world 
the  union  for  practising  all   duties   together   ceases    with   death 
and  is  not   to   be   seen   to   subsist    hereafter.^     This   union    for 
practising  all   duties   together   leads   to   heaven.     But  heaven, 
O   grandsire,  is   attained   to   by   persons   that  are  dead.     Of  a 
married  couple  it  is  seen  that   only  o)ie   dies  at  a  time.     Where 
does  the  other  then  remain  ?     Do  tell  me  this  !*     Men   attain  to 
diverse  kinds   of  fruits   by   practising   diverse   kinds   of  duties. 
The  occupations,  again,  to  which   men   betake   themselves   are 
of  diverse  kinds.     Diverse,  again,  are  the   hells   to   which   they 
go  in  consequence  of  such  diversity   of  duties   and   acts.^     Wo- 
men, in  particular,  the  Rishis  have  said,  are  false   in    behaviour. 
When  human  beings  are  such,  and  when    women    in    particular 
have  been  declared  in  the  ordinances   to   be    false,  how,  O   sire, 
can  there  be  a  union  between  the  sexes  for  purposes  of  practising 
all  duties  together  ?^     In  the   very   Vedas   one    may   read   that 
women   are   false.     The    word   'Duty,'   as   used   in    the   Vedas, 
seems  to  have  been  coined  in  the  first  instance  for  general   appli- 
cation (so  that  it  is  applied  to  practices  that   have    no   merit   in 
them).     Hence  the  application   of  that   word    to   the   rites   of 
marriage    is,    instead   of  being   correct,  only   a   form   of  speech 
forcibly  applied  where  application    it   has   none.*^     The   subject 


*  1  expand  this  Ver^e  a  little  for  bringing  out  the  sense  clearly.— T. 


Parva.]  anucasan.v  p.vkva.  143 

aeams  to  me  to  be  inexplicable  although  I  reflect  upon  it  in- 
cessantly. O  grandsirc,  O  tliDii  nf  great  wisdom,  it  bf'hooveth 
thee  to  expound  tliis  to  mo  in  detail,  clearly  and  according  to 
what  has  been  laid  down  in  the  Cruti.  In  fact,  do  thou  ox- 
plain  to  me  what  it  is,  what  its  characteristics  are,  and  the 
way  in  which  it  has  come  to  pass  l'*^~^ 

"Bhishma  said, — 'In  this  connection  is  cited  the  old  Harra- 
tive  of  the  discourse  between  Ashtavakra  and  the  lady  known 
by  the  name  of  Di(;a/"  In  days  of  yore  Ashtavakra  of  severe 
penances,  desirous  of  marriage,  begged  the  high-souled  Rishi 
Vada.nya  of  his  daughter.^^  The  name  by  which  the  damsel 
was  known  was  Suprabha.  In  beauty  she  was  unrivalled  on 
Earth.  In  virtues,  dignity,  conduct,  and  manners,  she  was 
superior  to  all  girls.^"  By  a  glance  alone  that  girl  of  beautiful 
eyes  had  robbed  him  of  his  heart,  even  as  a  delightful  grove  in 
spring,  adorned  with  flowers,  robs  the  spectator  of  his  heart." 
The  Rishi  addressed  Ashtavakra  and  said, — Yes,  I  shall  bestow 
my  daughter  on  thee.  Listen,  however,  to  me.  Make  a  journey 
to  the  sacred  North.     Thou  wilt  see  many  things  there  !f — " 

"  'Ashtavakra  said, — It  behooveth  thee  to  tell  me  what  I 
shall  see  in  that  region.  Indeed,  I  am  ready  to  execute  what- 
ever command  may  be  laid  upon  me  by  thee  ! — ^^ 

"  'Vadanya  said, — Passing  over  the  dominious  of  the  Lord  of 
Treasures  thou  wilt  cross  the  Hiraavat  mountains.  Thou  wilt 
then  behold  the  plateau  on  which  Rudra  resides.     It  is  inhabited 


*  The  subject  propounded  by  Yudhishthira  is  this  :  marriage  is  al* 
ways  spoken  of  as  a  union  of  the  sexes  for  practising  all  religious  duties 
together.  The  king  asks,  how  can  this  be.  Marriage,  as  seems  to  him, 
is  a  union  sought  for  pleasure.  If  it  be  said  that  the  two  individuals 
married  togetlier  are  married  for  practising  religious  duties  jointly, 
such  practice  is  suspended  by  death.  Per.^ons  act  ditferently  and  attain 
to  ditrorent  ends.  There  is,  therefore,  no  prospect  of  a  reunion  after 
death.  When,  again,  one  of  them  dies,  tlie  joint  practice  of  duties  can 
no  longer  take  place.  The  other  objections,  urged  by  Yudhishthira,  to 
the  theory  of  marriage  being  a  union  of  the  sexes  for  only  practising 
religious  duties  jointly,  are  plain. — T. 

t  The  sense  is  that  if  after  returning  from  thy  journey  to  that  region 
thou  claimest  thy  bride,  thou  mayst  obtain  her  fioni  nic.  "  hy  joilfI)py 
will  be  a  sort  of  trial  or  test  to  which  I  mean  to  put  thcc. — T. 


150  .    MAHABHARATA^  {Aniicd'sanika;^ 

by  Siddhaa   and   Charanas.^®     It   abounds   with   the   associates- 
of  Mahadeva,   frolicsome   and   fond   of  dance   and   possessed   of 
faces  of  diverse  forms.     It  is  peopled  with  also   many   Pi(;achas; 
O  master,  of  diverse  forms  and  all  daubed    with    fragrant   pow- 
ders of  diverse  hues,  and  dancing  with  joyous  hearts  in    accom- 
paniment with    instruments    of  ditt'erent    kinds    made    of  brass^ 
Surrounded  by  these  who    move   with   electric   rapidity   in   the 
mazes  of  the  dance  or  refrain  at  times   altogether   from  forward 
or  backward   or   transverse   motion   of  every   kind,  Mahadeva 
dwells  there.^^"^^     That  delightful  spot   on   the    mountains,  we 
have  heard,  is  the  favourite  abode  of  the  great  Deity.     It  is  said 
that  that  great  god   as   also   his  associates  are   always   present 
there.^^     It  was  there  that  the  goddess  Uma   had  practised    the 
severest  austerities  for  the   sake   of  (obtaining  for   her  lord)  the 
three-eyed  Deity.     Hence,  it  is  said,  that  spot  is  much  liked  by 
both  Mahadeva   and   Uma."'^     In   days   of  yore,   there,  on   the 
heights  of  the  Mahapar9wa  mountains,  which  are  situate  to   the 
north  of  the  mountains  sacred   to   Mahadeva,  the    Seasons,  and 
the  last  Nio-ht,  and  many  deities,  and  many  human  beings   also 
(of  the  foremost  order),"^  in   their   embodied   forms,  had   adored 
Mahadeva.*     Thou  shalt  cross  that  region  also  in  thy  northward 
journey.-''     Thou  wilt   then   see  a  beautiful  and  charming  forest 
blue  of  hue  and  resembling  a   mass   of  clouds.     There,   in   that 
forest,  thou  wilt  behold  a   beautiful  female   ascetic   looking   like 
Cree  herself-^     Venerable  for  age  and  highly  blessed,  she  is   in 
the   observance   of    the     Diksha.      Beholding   her   there   thou 
shouldst  duly  worship  her  with  reverence,"*     Returning   to   this 
place  after  having  beheld  her,  thou  wilt   take   the   hand   of  my 
daughter   in   marriage.     If  thou  canst    make   this  agreement, 
proceed  then  on  thy  journey  and  do  what  I  command  thee  ! — '-^^ 
"  'Ashtavakra   said, — So   be   it  !      I   shall   do   thy    bidding. 
Verily,  I  shall  proceed  to  that   region   of  which   thou   speakest, 
O  thou  of  righteous    soul  !     On    thy    side,  thou   shouldst   make 
thy  words  accord  with  truth  ! — '**' 

"Bhishma  continued, — 'The  illustrious  Ashtavakra  set  out  on 
his  journey.     He  proceeded  more  and   more   towards   the    north 


*  'Kala-ratrr'  ia  the  Night  that  precedes  the  universal  dissolution.— T. 


Parva.]  anucasana  pay  a.  151 

tind  at  last  reached  the  Himavat  mountains  peopled  by  Siddhas 
and  Charanas.*^^  Arrived  at  the  Iliraavat  mountains,  that 
foremost  of  Brahmanas  then  came  upon  the  sacred  river  Vahv.da 
whose  waters  produce  great  merit."^  He  batlied  in  one  of  the 
delightful  Tirthds  of  that  river,  which  was  free  from  mud,  and 
gratified  the  deities  with  oblations  of  water.  His  ;^blutions 
being  over,  he  spread  a  quantity  of  Ku(;;a  grass  and  laid  him- 
self down  upon  it  for  resting  awhile  at  his  ease.-f"^  Passing 
the  night  in  this  way  the  Brahmana  rose  with  the  day.  He 
once  more  performed  his  ablutions  in  the  sacred  waters  of  the 
Vahuda  and  then  ignited  his  homa  fire  and  worshipped  it  with 
the  aid  of  many  foremost  of  Vedic  mantras.t^"  He  then  wor- 
shipped with  due  rites  both  Rudra  and  his  spouse  Uma,  and 
rested  for  some  more  time  by  the  side  of  that  lake  in  the  course 
of  the  Vahuda  whose  shores  he  had  reached.  Refreshed  by  such 
rest,  he  set  out  from  that  region  and  then  proceeded  towards 
Kaililsa.^^  He  then  beheld  a  gate  of  gold  that  seemed  to  blaze 
with  beauty.  He  saw  also  the  MandJlkini  and  the  Nalini  of 
the  high-souled  Kuvera  the  Lord  of  Treasures.$^^  Beholding 
the  Rishi  arrived  there,  all  the  Rakshasas  having  Manibhadra 
for  their  head,  who  were  engaged  in  protecting  that  lake 
abounding  with  beautiful  lotuses,  came  out  in  a  body  for  wel- 
coming and  honoring  the  illustrious  traveller.^^  The  Rishi  wor- 
shijiped  in  return  those  Rakshasas  of  terrible  prowess  and  asked 
them  to  report,  without  delay,  his  arrival  unto  the  Lord  of 
Treasures.^*  Requested  by  him  to  do  this,  those  Rfikshasas, 
O  king,  said  unto  him, — king  Vai(;ravana,  without  waiting  for 
the  intelligence,  is  coming  of  his  own  accord  to  thy  presence  !^* 
The  illustrious  Lord   of  Treasures  is  well   acquainted    with   the 

*  The  Commentator  thinks  tlial  'uttaram  uttaifim  &c..'  meanB  the 
mrred  north. — T. 

t  'Tirtha'  means  here  a  Ghat,  i.  <?.,  an  easy  descent  from  tlie  bank 
for  access  to  the  water. — T. 

I  'Pradhfinatah'  is  explained  by  the  Commentator  to  mean  'witli  fore- 
most of  Vedic  mantras.' — T. 

§  'Mandfikini'  is  that  part  of  the  river  Ganga  which  HowtJ  tliroii^h 
Kaihisa  ;  while  Nalini  is  a  celebrated  lake  owned  by  tlie  king  of  the 
Yakshas,  so  called  because  of  the  lotiHC-*  which  occur  there  in  plenty — T. 


152  MAH\BHAR.VTA.  [AnucasaiiUa 

object  of  this  thy  journey.  Behold  him, — that  blessed  Master, — 
who  blazes  with  his  own  energy  !^^ — Then  king  Yai^ravana^ 
appro  iching  the  faultless  Ashtavakra,  duly  enquired  about  his 
welfare.  The  usual  enquiries  of  politeness  being  over,  the  Lord 
of  Treasures  then  addressed  the  regenerate  Rishi,  saying/" — 
Welcome  art  thou  here  !  Do  tell  me  what  it  is  thou  seekest  at 
my  hands  !  Inform  me  of  it,  I  shall,  0  regenerate  one,  accom- 
plish whatever  thou  mayst  bid  me  to  accomplish  !^^  Do  thou 
enter  my  abode  as  pleases  thee,  0  foremost  of  Brahmanas ! 
Duly  entertained  by  me,  and  after  thy  business  is  accomplished,  • 
thou  mayst  go  without  any  obstacles  being  placed  in  thy  way  !^^ 
—  Having  said  these  words,  Kuvera  took  the  hand  of  that 
foremost  of  Brahmanas  and  led  him  into  his  palace.  He  offered 
him  his  own  seat  as  also  water  to  wash  his  feet  and  the  Arghya 
of  the  usual  ingredients.^"  After  the  two  had  taken  their  seats, 
the  Yakshas  of  Kuvera  headed  by  Manibhadra,  and  many 
Gandharvas  and  Kinnaras,  also  sat  down  before  them.*^  After 
all  of  them  had  taken  their  seats,  the  Lord  of  Treasures  said 
these  words, — Understanding  what  thy  pleasure  is,  the  diverse 
tribes  of  Apsaras  will  commence  their  dance.*-  It  is  meet  that 
I  should  entertain  thee  with  hospitality  and  that  thou  shouldst 
be  served  with  proper  ministrations  !— Thus  addressed,  the 
ascetic  Ashtavakra  said,  in  a  sweet  voice, — Let  the  dance  pro- 
ceed !*^ — Then  Urvara  and  Micjrakeyi,  and  Rambha  and  Urva^i, 
and  Alumvusha  and  Ghritachi,  and  Chitra  and  Chitrangada 
and  Ruchi,**  and  Manohara  and  Suke^i  and  Sumukhi  and 
Hasini  and  Prabha,  and  Vidyuta  and  Pra(;ami  and  Danta  and 
Vidyota  and  Rati,*;"^ — these  and  many  other  beautiful  Apsaras  | 
began  to  dance.  The  Gandharvas  played  on  diverse  kinds  of 
musical  instruments.**'  After  such  excellent  music  and  dance 
had  commenced,  the  Rishi  Ashtavakra  of  severe  penances  un- 
consciously passed  a  full  celestial  year  there  in  the  abode  of 
king  Vai^ravana.**^  Then  king  Vai9ravana  said  unto  the 
Rishi, — O  learned  Brahmana,  behold,  a  little  more  than  a  year 
has  pissed  away  since  thy  arrival  here.*®  This  music  and  dance, 
espejially  known  by  the  name  of  Gandharva,  is  a    stealer  of  the 

»■         ...—    ■— ■ — • . — 

♦  'Div)-e'  is  excellent 'G.Vi'.l'i.arv'e,'  meaning  mu'iic  and  dance. — T. 


Parva.]  anucasana  parva.'  l.lfj 

heart  (and  of  time).  Do  tlioii  act  as  thou  wishe^t,  or  let  this 
go  on  if  that  be  thy  pleasure  !'•'  Thou  art  my  guest  and,  there- 
fore, worthy  of  adoration.  'J'his  is  thy  hou.se.  Do  thou  set  thy 
command.s.  We  are  all  bound  to  thee  :^" — The  illu.strious  Ash- 
tfivakra,  thus  addressed  by  king  Vai(;ravana,  rei)licd  unto  him, 
with  a  pleased  heart,  saying, — I  have  been  duly  honored  by 
thee  !  I  desire  now,  0  Lord  of  Treasures,  to  go  hence  !^^  In- 
deed, I  am  highly  pleased.  All  this  befits  thee,  O  Lord  of 
Treasures  !  Through  thy  grace,  0  illustrious  one,  and  agreeably 
to  the  command  of  the  high-souled  Rishi  Vadanya,'^-  I  .shall 
now  proceed  to  my  journey's  end.  Let  growth  and  prosperity 
be  thine  ! — Having  said  the.se  words,  the  illustrious  Rishi  set 
out  of  Kuvera's  abode  and  proceeded  northwards."  He  cro.s.sed 
the  Kailasa  and  the  Mandara  as  also  the  golden  mountains. 
Beyond  those  high  and  great  mountains  is  situate  that  excellent 
region  where  j\[ahadeva  dressed  as  an  humble  ascetic  has  taken 
up  his  residence.^*  He  circumambulated  the  spot,  with  a  collect- 
ed mind,  bending  his  head  in  reverence  the  while.  Descending 
then  on  the  Earth,  he  considered  himself  sanctified  for  having 
obtained  a  sight  of  that  holy  spot  which  is  the  abode  of 
Mahadeva.^^  Having  circumambulated  that  mountain  thrice, 
the  Rishi,  with  face  turned  towards  the  north,  proceeded  with 
a  joyous  heart.""  He  then  beheld  another  forest  that  was  very 
delightful  in  aspect.  It  was  adorned  with  the  fruits  and  roots 
of  every  sea.son,  and  it  resounded  with  the  music  of  winged  war- 
blers numbering  by  thousands.*^  There  were  many  delightful 
groves  throughout  the  forest.  The  illustrious  Rishi  then  beheld 
a  charming  hermitage.'^^  The  Rishi  saw  also  many  golden  hills 
decked  with  gems  and  possessed  of  diverse  forms.  In  the 
begemmed  soil  he  saw  many  lakes  and  tanks  also.''®  And  he  saw 
diverse  other  objects  that  were  exceedingly  delightful.  Behold- 
ine:  these  thinos,  the  mind  of  that  Rishi  of  cleansed  soul  be- 
came  filled  with  joy.^"  He  then  saw  a  beautiful  man.sio<i  made 
of  gold  and  adorned  with  gems  of  many  kinds.  Of  wonderful 
structure,  that  mansion  surpa.s.sed  the  palace  of  Kuvera  him.self 
in  every  respect."^  Around  it  there  were  many  hills  and 
mounts  of  jewels  and  gems.  Alany  beautiful  cars  and  many 
heaps  of  diverse  kinds  of  jewels  also  were  visible    in  that  place.*" 

[     20     ] 


^54t  "irAHABnARATAi  [Anuq(isanifci% 

The  Rislii  beheld  there  the  river  Mandakini  whose   waters   wer« 
strewn   with    many   Mandara   flowers.     Many   gems   also   were 
seen  there  that  were  self-luminous,  and  the  soil   all   around    was 
decked  with  diamonds  of  diverse   species.^^     The   palatial    man- 
sion   which   the   Rishi   saw   contained    many   chambers   whose 
arches   were    embellished    with   various    kinds  of  stones.     Those 
chambers   were   adorned   also   with   nets   of  pearls   interspersed 
with  jewels  and    gems  of  different   species."*     Diverse    kinds   of 
beautiful   objects,  capable   of  stealing   the   heart   and   the   eye- 
surrounded  that  palace.     That  delightful  retreat   was   inhabited 
by   numerous   Rishis.^®       Beholding   these   beautiful   sights  all 
around,    the  Rishi   began    to   think    of  where   he   would   take 
shelter.     Proceeding  then  to  the  gate  of  the  mansion,  he  uttered 
these  words  r"'' — Let   those   that   live  here   know   that   a   guest 
has  come  (desirous  of  shelter) ! — Hearing  the  voice   of  the  Rishi, 
a   number  of  maidens   came   out   together   from   that   palace."^ 
They  were   seven   in   number,  0    king.     Of  different   styles   of 
beauty,  all  of  them  were  exceedingly   charming.     Every   one   of 
those  maidens  upon    whom  the   Rishi   cast   his   eyes   stole   his 
heart.*^®     The  sage  could  not,  with  even  his  best   efforts,  control 
his    mind.     Indeed,    at    the    sight   of   those    maidens   of    very 
superior  beauty,  his  heart  lost  all  its   tranquillity.     Seeing   him- 
self yielding  to  such  influences,  the  Rishi  made  a  vigorous  effort 
and  possessed  as  he  was  of  great   wisdom   he   at   last   succeeded 
in  controlling  himself"'-'     Those  damsels  then  addressed  the  Rishi, 
saying, — Let  the   illustrious   one   enter  ! — Filled   with   curiosity 
in  respect  of  those  exceedingly  beautiful  damsels   as  also   of  that 
pilatial  mansion,  the  regenerate  Rishi  entered  as  he  was  bidden. 
Entering  the  mansion  he  beheld    an    old    lady,  with    indications 
of  decrepitude,  attired  in  white  robes  and   adorned    with   every 
kind  of  ornament.     The  Rishi  blessed   her,  saying, — Good   be  to 
you  ! — The  old  lady  returned  his   good    wishes   in   proper   form. 
Rising  up,  she  offered  a  seat   to   the    Rishi.^""^"     Having   taken 
his  seat,  Ashtavakra  said, — Let  all  the  damsels  go   to   their  res- 
pective quarters.     Only  let  one  stay  here.     Let  that  one   remain 
here  who  is  possessed  of  wisdom   and   who    has   tranquillity    of 
hewb.     Indeed,  let  all  the   others   go   away    at  their   will  T' — 
Tiiii-i  addressed,  all  those   damsels   circumimbulated   the   Rishi . 


Furva.]  anucasana  pauva.  155^ 

and  then    left    the    chamber.     Only    that    aged    \sbt\y    remained' 
thereJ^     The  day  quickly  passed  and    night   came.     The    Rishi, . 
seated   on    a    splendid    bed,  addressed    the    old    lady,   saying, — 
O  blessed  lady,  the  night  is  deepening.     Do  thou   address   thy- 
self to  sleep  I^'"' — Their  conversation  being  thus  put  a  .stop   to  by 
the  Rishi,  the  old  lady  laid  herself  down  on  an  excellent  bed   of 
great  splendour.^*^     Soon  after,  she  rose  from  her   bed   and   pre- 
tending to  tremble  with  cold,  left  it  for  going  to   the  bed  of  the 
Rishi.^^     The  illustrious  Ashtavakra  welcomed  her  with  courtesy. 
The  lady,  however,  stretching  her  arms,  tenderly   embraced  the 
Rishi,  O  foremost   of  men  !'^     Beholding   the   Rishi   quite   un- 
moved and  as  inanimate  as  a   piece   of  wood,  she    became   very 
sorry  and  began  to  converse  with  him/"     There  is   no   pleasure, 
save  that  which   waits   upon    desire,  which   women    can    derive 
from  a  person  of  the  other  sex  !     I  am  now  under  the   influence 
of  desire.     I  seek  thee  for  that   reason.     Do   thou   seek    me   in 
return  I**"     Be  cheerful,  0  learned  Rishi,  and  unite  thyself  with 
me  !     Do  thou  embrace    me,  O  learned   one,  for   I    desiix3    thee 
greatly  !*^     0  thou  of  righteous  soul,  even  this   union    with    me 
is  the  excellent  and  desirable   reward   of  those   severe   penances 
which  thou  hast  undergone  !     At  the  first  sight   I  have  become 
disposed  to  seek  thee.    Do  thou  also  seek  me  l*^^     All  this  wealth, 
and  everything  else    of  value    that   thou   seest   here,  are    mine.. 
Do  thou  verily  become  the  lord  of  all  this  with    my    person   and 
heart  i**^'     I  shall  gratify  every    wish   of  thine  !     Do   thou   sport 
with    me,  therefore,    in   these   delightful    forests,  O   Brahmana, 
that  are  capable  of  granting  every   wish  !®*     I  shall   yield   thee 
complete  obedience    in  everything,  and   thou   shalt   sport    with 
me  according  to  thy  pleasure  !     All    objects   of  desire   that   are 
human  or  that  appertain  to   heaven    shall   be   enjoyed   by    us.®^ 
There  is  no  pleasure  more  agreeable  to  women  (than  that    which 
is  derivable  from    the  companionship   of  a   person    of  the   other 
sex).     Verily,  congress  with  a  person  of  the  opposite  sex   is   the 
most  delicious  fruit  of  joy  that    we   can   reap  ?^''     When    urged 
by  the  god  of  desire,  women  become  very   capricious.     At   such 
times  they  do  not  feel  any  pain  even  if  they   walk    over  a  desert 
©f  burning  sand  ! — "^ 

"  'Ashtfwakra  said, — 0  blessed    lady,  I    never   approach   out 


1^^  MAHABHAKATA,  [Anucdsunika 

that  is  another's  spouse.  One's  congress  with  another  man's 
wife  is  condemned  by  persons  conversant  with  the  scriptures  on 
moralitv.*^**  I  am  an  utter  stranger  to  enjoyments  of  every 
kind.  O  blessed  lady,  know  that  I  have  become  desirous  of 
wedlock  for  obtaining  oftspring.  I  swear  by  truth  itself  l**^ 
Through  the  aid  of  offspring  righteously  obtained,  I  shall  pro- 
ceed to  those  regions  of  felicity  which  connot  be  attained  with- 
out such  aid.  O  good  lady,  know  what  is  consistent  with 
morality,  and  knowing  it,  desist  from  thy  efforts  ! — '•^" 

'"The  lady  said, — The  very  deities  of  wind  and  fire  and 
water,  or  the  other  celestials,  0  regenerate  one,  are  not  so  agreeable 
to  women  as  the  deity  of  desire.  Verily,  women  are  exceed- 
ingly fond  of  sexual  congress.'-*^  Among  a  thousand  women, 
or,  perhaps,  among  hundreds  of  thousands,  sometimes  only  one 
may  be  found  that  is  devoted  to  her  husband.""  When  under 
the  influence  of  desire,  they  care  not  for  family  or  father  or 
mother  or  brother  or  husband  or  sons  or  husband's  brother, 
(but  pui'sue  the  way  that  desire  points  out)."^  Verily,  in  pur- 
suit of  what  they  consider  happiness,  they  destroy  the  family 
(to  which  they  belong  by  birth  or  marriage)  even  as  many 
queenly  rivers  eat  away  the  banks  that  contain  them.  The 
Creator  himself  had  said  this,  quickly  marking  the  faults  of 
■women  !* — '"* 

"Bhishma  continued, — 'The  Rishi,  bent  upon  finding  out  the 
faults  of  women,  then  addressed  that  lady,  saying, — Cease  to 
ppeak  to  me  in  this  strain  !  Yearning  springs  from  liking.  Tell 
me  what  (else)  I  am  to  do  \f^^ — That  lady  then  said  in  return, 
— O  illustrious  one,  thou  shalt  see  according  to  time  and  place 
(as  to  whether  I  have   anything   agreeable    in    me) !     Do   thou 

*  A  woman  is  said  to  destroy  a  family  by  staining  it  with  her  un- 
chastity.— T.  ^ 

t  Both  tlie  Vernacular  translators  have  totally  misunderstood  the 
second  line.  'Asyatfim'  is  explained  by  the  Commentator  as  'tushnim 
Bthiyatilm.'  'Ruchitah-chcchandah'  means  'chcchandah'  or  yearning  arises 
from  'ruchi'  or  like.  What  the  Rishi  .says  is  'as  yet  I  do  not  yearn 
after  thy  company  for  I  do  not  like  thee.'  Of  course,  if,  after  staying 
vith  thee  for  sometime,  1  begin  to  like  thee,  I  may  then  feel  a  yearning 
for  thee  !'— T. 


Parva.]  anucasana  pauva.  157 

only  live  here  (for  sometime),  ()  highly  blessed  one,  and  I  shall 
regard  myself  amply  rewarded  !'"'— Thus  addressed  by  her,  the 
regenerate  Rishi,  O  Yudhishthira,  expressed  his  resolution  to 
comply  with  her  request,  saying, — Verily,  I  shall  dwell  with 
thee  in  this  place  as  long  as  I  can  venture  to  do  so.''''^ — The 
Rishi  then,  beholding  that  lady  afflicted  with  decrepitude,  be- 
gan to  reflect  earnestly  on  tiie  matter.  He  seemed  to  be  even 
tortured  by  his  thoughts.''^  The  eyes  of  that  foremost  of  Brah- 
manas  failed  to  derive  any  delight  from  those  parts  of  that 
lady's  person  whereupon  the\'  were  cast.  On  the  other  hand, 
his  glances  seemed  to  be  dispelled  by  the  ugliness  of  those  parti- 
cular limbs."^ — This  lady  is  certainly  the  goddess  of  this  palace. 
Has  she  been  made  ugly  through  some  curse  ?  It  is  not  proper 
that  I  should  hastily  ascertain  the  cause  of  this.^"" — Reflecting 
upon  this  in  the  secresy  of  his  heart,  and  curious  to  know  the 
reason,  the  Rishi  passed  the  rest  of  that  day  in  an  anxious 
state.^"^  The  lady  then  addressed  him,  saying, — 0  illustrious 
one,  behold  the  aspect  of  the  Sun  reddened  by  the  evening 
clouds  !  What  service  shall  I  do  unto  thee  ?^°- — The  Rishi  ad- 
dressed her,  saying, — 'Fetch  water  for  my  ablutions  !  Having 
bathed,  I  shall  say  my  evening  prayers,  restraining  my  tongue 
and  the  senses  I—'  "^°= 


Section  XX. 

"Bhishma  said, — 'Thus  commanded,  the  lady  said, — Be  it 
so ! — She  then  brought  oil  (for  rubbing  the  Rishi's  body  there- 
with) and  a  piece  of  cloth  for  his  wear  during  the  ablutions.^ 
Permitted  by  the  ascetic,  she  rubbed  every  part  of  his  body 
with  the  fragrant  oil  she  had  brought  for  him.^  Gently  was  the 
Rishi  rubbed,  and  when  the  process  of  rubbing  was  over,  he  pro- 
ceeded to  the  room  set  apart  for  the  performance  of  ablutions. 
There  he  .sat  upon  a  new  and  excellent  seat  of  great  splendour.*' 
After  the  Rishi  had  taken  his  seat  upon  it,  the  old  lady  began 
to  wash  his  person  with  her  own   soft   hands   whose   touch    was 

*  'Utsfiditah'  is  explained  by    the   Commentator   to    mean    'dialitah.' 
Uere,  however,  I  think  it  does  hot  mean  ^o. — T. 


153  MAHABHAKATA.  [AnU^atilUllkoif 

exceedingly  agreeable.*  One  after  another  in  due  order,  the 
lady  rendered  the  most  agreeable  services  to  the  Rishi  in  the 
matter  of  his  ablutions.  Between  the  lukewarm  water  with 
which  he  was  washed,  and  the  soft  hands  that  were  emi:)loyed 
in  washing  him,^  the  Rishi  of  rigid  vows  failed  to  understand 
that  the  whole  night  had  passed  away  in  the  process.  Rising 
from  the  bath,  the  Rishi  became  highly  surprised."  He  saw 
the  Sun  risen  above  the  horizon  on  the  East.  He  was  amazed 
at  this  and  asked  himself, — Was  it  really  so  or  was  it  an  error 
of  the  understanding  V — The  Rishi  then  duly  worshipped  the 
god  of  a  thousand  rays.  This  done,  he  asked  the  lady  as  to 
what  he  should  do.  The  old  lady  prepared  some  food  for  the 
Rishi  that  was  as  delicious  to  the  taste  as  Amrita  itself."  In 
consequence  of  the  delicious  character  of  that  food  the  Rishi  could 
not  take  much.  In  taking  that  little,  however,  the  day  passed 
away  and  evening  came.^  The  old  lady  then  asked  the  Rishi 
to  go  to  bed  and  sleep.  An  excellent  bed  was  assigned  to  the 
Rishi  and  another  was  occupied  by  herself  ^'^  The  Rishi  and 
the  old  lady  occupied  different  beds  at  first,  but  when  it  was 
midnight,  the  lady  left  her  own  bed  for  coming  to  that  of  the 
Rishi." 

"  'Ashtavakra  said,— 0  blessed  lady,  my  mind  turns  away 
from  sexual  congress  with  one  who  is  the  spouse  of  another. 
Leave  my  bed,  0  good  lady.  Blessed  be  thou,  do  thou  desist 
from  this  of  thy  own  accord  I* — '^^ 

"Bhishma  continued, — 'Thus  dissuaded  by  that  Brahman  a 
with  the  aid  of  his  self-restraint,  the  lady  answered  him,  say- 
ing,— 'I  am  my  own  mistress  !  In  accepting  me  thou  wilt  in- 
cur no  sin  ! — ^* 

"  'Ashtavakra  said, — Women  can  never  be  their  own  mis  ' 
tresses.  This  is  the  opinion  of  the  Creator  himself,  vis.,  that 
a  woman  never  deserves  to  be  independent  ! — ^* 

"  'The  lady  said, — O  learned  Brahmana,  I  am  tortured  by 
desire.  Mark  my  devotion  to  thee  !  Thou  incurrest  sin  by 
refusing  to  accost  me  lovingly. — " 

*  The  last  words  may  also  mean — 'Go  to    tliy    own   bed   and  rest  by 
thy.-iClf  !'— T. 


Pawn.]  AXUCASANA  pakva!  I'S 

"  'Aslitavakra  said, — Diverse  faults  drag  away  flie  man  that 
acts  as  he  likes.  As  regards  inyself,  I  am  able  to  control  my 
inclinations  by  self-restraint.  O  good  lady,  do  thou  return  to 
thy  own  bed  ! — ^^ 

"  'The  lady  said, — I  bow  to  thee,  bending  my  head.  It 
behooves  thee  to  show  me  thy  grace  !  0  sinless  one,  I  prostrate 
myself  before  thee,  do  thou  become  my  refuge  !^^  If,  indeed, 
thou  seest  such  sin  in  congress  with  one  that  is  not  thy  spouse, 
I  yield  myself  unto  thee  !  Do  thou,  O  regenerate  one,  accept 
my  hand  in  marriage  l^^  Thou  wilt  incur  no  sin.  I  tell  th»e 
truly  !  Know  that  I  am  my  own  mistress  !  If  there  be  any 
sin  in  this,  let  it  be  mine  alone  !  My  heart  is  devoted  to  thee. 
I  am  my  own  mistress.     Do  thou  accept  me  ! — ^^ 

*  "Ashtavakra  said, — How  is  it,  0  good  lady,  that  thou  art 
thy  own  mistress  ?  Tell  me  the  reason  of  this.  There  is  not  a 
single  woman  in  the  three  worlds  that  deserves  to  be  regarded 
as  the  mistress  of  her  own  self.""  The  father  protects  her  while 
she  is  a  maiden.  The  husband  protects  her  while  she  is  in 
youth.  Sons  protect  her  when  she  is  aged.  Women  can  never 
be  independent  as  long  as  they  live  ! — "^ 

"  'The  lady  said, — I  have,  since  my  maidenhood,  adopted 
the  vow  of  Brahmacharyya.  Do  not  doubt  it.  I  am  still  a 
maid.  Do  thou  make  me  thy  wife.  0  Brahmana,  do  not  kill 
this  devotion  of  mine  to  thee  ' — "' 

"  'Ashtavakra  said, — As  thou  art  inclined  to  me  so  am  I 
inclined  to  thee  !  There  is  this  question,  however,  that  should 
be  settled.  Is  it  true  that  by  yielding  to  my  inclinations  I 
shall  not  be  regarded  as  acting  in  opposition  to  what  the  Rishi 
(Vadiln^'fi.)  wishes  ?-^  This  is  very  wonderful  !  Will  this  lead 
to  what  is  beneficial  ?  Here  is  a  maiden  adorned  with  exc^l- 
ent  ornaments  and  robes  !-*  She  is  exceedingly  beautiful  ! 
Why  did  decrepitude  cover  her  beauty  so  long  ?  At  prese))t 
she  looks  like  a  beautiful  m.aiden.  There  is  no  knowing  what 
form  she  may   take   hereafter  !*'''^     I   shall    never   swerve  from 


*  The  Coimnentator  takes  the  wonln  'kimivottaram  bliavet'  to  imply 
♦what  will  be  better  for  me  ?  Shall  I  adhin-e  to  Vadanya'.s  daHSftKcr  or 
.sh.-vll  I  take  this  sri,-l  V     I  think  thi.^  i.>  rather  far-f«t<;ho<l.— T' 


160  MAHABHARATA,"  [Aoiucasaniht 

that  restraint  which  I  have  over  desire  and  the  other  pas^.ioDS  or 
from  contentment  with  what  I  have  already  got.  Such  swerv- 
ing does  not  seem  to  be  good.  I  shall  keep  myself  united  with 
truth  !*— '  "'« 


Section  XXI. 

"Yudhishthira  said, — 'Tell  me  why  had  that  lady  no  fear  of 
Ashtavakra's  curse  although  Ashtavakra  was  endued  with  great 
energy  ?  How  also  did  Ashtavakra  succeed  in  coming  back 
from  that  place  f^ 

"Bhishma  said, — 'Ashtavakra  asked  her,  saying, — How  dost 
thou  succeed  in  altering  thy  form  so  ?  Thou  shouldst  not  say 
anything  that  is  untrue.  I  wish  to  know  this.  Do  thou  speak 
truly  befure  a  Brahman  a  1 — ^ 

"  'The  lady  said, — 0  best  of  Brahmanas,  wherever  thou 
mayst  reside,  in  heaven  or  on  Earth,  this  desire  of  union  be- 
tween the  sexes  is  to  be  observed.  0  thou  of  infallible  prowess, 
listen,  with  concentrated  attention,  to  what  it  all  is  I^  This 
trill  was  devised  by  me,  0  sinless  one,  for  testing  thee  aright, 
O  thou  of  infallible  prowess,  thou  hast  subjugated  all  the  worlds 
by  thy  strength  of  mind.*  Know  that  I  am  the  embodiment 
of  the  Northern  point  of  the  campass.  Thou  hast  seen  the 
lightness  of  the  female  character.  Even  women  that  are  aged 
are  tortured  by  the  desire  of  sexual  union. ^  The  Grandsire 
himself  and  all  the  deities  with  Indra  have  been  pleased  with 
thee.  The  object  for  which  thy  illustrious  self  has  come  here 
(is  known  to  me)."  O  foremost  of  regenerate  persons,  thou  hast 
been  despatched  hither  by  the  Rishi  Vadanya — the  father  of 
thy  bride — in  order  that  I  may  instruct  thee.  Agreeably  to 
the  wishes  of  that  Rishi  I  have  already  instructed  thee  !^  Thou 
wilt  return  home  in  safety.  Thy  journey  back  will  not  be  toil- 
some.    Thou  wilt  obtain    for    wife    the    girl    thou    hast    chosen. 


*  By  'Cakti'  is  iiupl'ed  'kamadidamanasaniarthyam'  and  by  'dhiiti' 
purvapraptasya  atyagali.'  Tlie  last  half  of  the  last  line  of  Verse  25  is 
rendered  erroneouily  by  both  the  Vernacular  translators.  Adhering  to 
the  Commentator's  explanation,  they  add  their  own  interpretation  which 
ia  different.     This  sort  of  jumble  is  very  peculiar. — 1. 


rarva.]  anucasana  pava.  161 

She  will  bear  thcc  a  son.®  Through  desire,  I  iiad  solicited 
thee.  Thou  niadcst  me  the  very  best  answer.  The  desire  for 
sexual  union  is  incapable  of  being  transcended  by  the  three 
worlds.*'  Go  back  to  thy  quarters,  having  achieved  such  merit. 
What  else  is  there  that  thou  wishest  to  hear  (from  me)  ? 
I  shall  dis:ourse  on  it,  O  Ashtavakra,  in  accordance  with  the 
truth.'"  I  was  gratified  by  the  Rishi  Vadanya  in  the  first 
instance  for  thy  sake,  O  regenerate  ascetic  !  For  the  sake  of 
honoring  him,  I  have  said  all  this  to  thee  ! — '^^ 

'  Bhishma  continued, — 'Hearing  these  words  of  hers,  the  re- 
generate Ashtavakra  joined  his  hands  in  a  reverential  attitude. 
He  then  solicited  the  lady  for  her  permission  to  go  back. 
Obtaining  the  permission  he  sought,  he  came  back  to  his  own 
asylum.^'  Resting  himself  for  sometime  at  home  and  obtaining 
the  permission  of  his  kinsmen  and  friends,  he  then,  in  a  proper 
way,  proceeded,  O  delighter  of  the  Kurus,  to  the  Brahmana 
Vadanya.^^  Welcomed  with  the  usual  enquiries  by  Vadanya, 
the  Rishi  Ashtavakra,  with  a  well-pleased  heart,  narrated  all 
that  he  had  seen  (in  course  of  his  sojourn  to  the  North).^* 
He  said, — Commanded  by  thee  I  proceeded  to  the  mountains  of 
Gandhamadana.  In  the  regions  lying  to  the  north  of  those 
mountains  I  beheld  a  very  superior  goddess.^^  I  was  received 
bv  her  with  courtesy.  She  named  you  in  my  hearing,  and  also 
instructed  me  in  various  matters.  Having  listened  to  her  I 
have  come  back,  0  lord  1^" — Unto  him  that  said  so,  the  learned 
Vadanya  siid, — Take  my  daughter's  hand  according  to  due 
rite^,  and  under  the  proper  constellations.  Thou  art  the  fittest 
bride-groom  I  can  select  for  the  girl  ! — '^^ 

'•  Bhishma  continued, — 'Ashtavakra  said, — So  be  it  ! — and 
took  the  hand  of  the  girl.  Indeed,  the  highly  righteous  Rishi, 
having  espoused  the  girl,  became  filled  with  joy.^**  Having 
taken  as  his  wife  that  beautiful  damsel,  the  Rishi  continued  to 
dwell  in  his  own  asylum,  frccd  from  (mental)  fever  of  every 
kind."  "'" 


[     21     ] 


[Aniicasani/ca 


Section  XXII. 


'Yudliishthira  said, — 'Whom  have  the  eternal  Brahmanas 
Galled  a  proper  object  of  gifts  ?  Is  a  Brahmana  that  bears  the 
indications  of  the  order  of  life  he  follows  to  be  regarded  as  such, 
or  is  one  divested  of  such  indications  to  be  so  regarded  ?*'^ 

"Bhishma  said, — '0  monarch,  it  has  been  said  that  gifts 
should  be  made  unto  a  Brahmana  that  adheres  to  the  duties 
of  his  own  order,  whether  he  bears  the  indications  of  Brahma- 
charyya  or  not,  for  both  are  faultless,  viz.,  he  that  bears  such 
indications  and  he  that  is  divested  of  them.'" 
-  "Yudhishthira  said, — ''What  fault  does  an  uncleansed  person 
incur  if  he  makes  gifts  of  sacrificial  butter  or  food  or  with  great 
devotion,  unto  persons  of  the  regenerate  order  ?'^ 

"Bhishma  said, — 'Even  one  that  is  most  destitute  of  self- 
restraint  becomes,  without  doubt,  cleansed  by  devotion.  Such 
a  man,  0  thou  of  great  splendour,  becomes  cleansed  in  respect 
of  every  act  (and  not  with  reference  to  gift  alone).'* 

"Yudhishthira  said, — 'It  has  been  said  that  a  Brahmana  that 
is  sought  to  be  employed  in  an  act  having  reference  to  the 
deities,  should  never  be  examined.  The  learned,  however,  say 
that  with  respect  to  such  acts  as  have  reference  to  the  Pitris,  the 
Brahmana  that  is  sought  to  be  employed,  should  be  examined 
(in  the  matter  of  both  his  conduct  and  competence).^ 

"Bhishma  said, — 'As  regards  acts  that  have  reference  to  the 
deities,  these  fructify  not  in  consequence  of  the  Brahmana  that 
is  employed  in  doing  them  but  through  the  grace  ©f  the  deities 
themselves.  Without  doubt,  those  persons  that  perform  sacri- 
fices obtain  the  merit  attached  to  those  acts,  through  the  grace 
of  the  deities.-f"     The  Brahmanas,  O  chief  of  the  Bharatas,  are 

*  'Linga'  means  signs  or  indications.  A  'Lingin'  is  one  that  bears 
signs  and  indications.  'Erahmanam'  (in  both  places)  means  one  conver- 
sant with  Brahma.  The  first,  that  is,  'Lingin' implies  either  a  Bx'ahma- 
charin  or  a  Sanyasin  that  always  bears  the  marks  of  his  order.  An 
'Alingin'  is  one  that  is  divested  of  snch  marks.  Yudhishthira's  question 
is,  who,  amongst  tliese,  should  be  considered  worthy  of  gifts? — T. 

t  The  sense  is  that  with  respect  to  acts  liaving  reference  to  only  the 
Pitris  the  toaluet  ani  coinoetence  of  Briihmanas  should  be  examined. — T. 


Parva.]  anucas.vna  pasva.  1^3 

always   utterers   of  Brahma.     Tlic    Rishi    Mfirkandeya,  endued 
with  intelligence,  said  this  in  days  of  yoro,  in  all  the  worlds."' 

"Yudhishthira  said, — ^'Why,  O  grands  ire,  are  these  five,  viz  y 
he  that  is  a  stranger,  he  that  is  endued  with  learning  (connected 
with  the  duties  of  his  own  order),  he  that  is  connected  by 
marriage,  he  that  is  endued  with  penances,  and  he  that  Is 
addicted  to  the  performance  of  sacrifices,  regarded  as  proper 
persons  ?'** 

"Bhishma  said, — ^'Tlic  first  three,  viz.,  strangers,  relatives, 
and  ascetics,  when  possessed  of  these  attributes,  viz.,  purity  of 
birth,  addiction  to  religious  acts,  learning,  compassion,  modesty, 
sincerity,  and  truthfulness,  are  regarded  as  proper  persons. 
The  other  two,  viz.,  men  of  learning  and  those  addicted  to 
sacrifices,  when  endued  with  five  of  these  attributes,  viz.,  purity 
of  birth,  compassion,  modesty,  sincerity,  and  truthlulness,  are 
also  regarded  as  proper  persons.''  Listen  now  to  me,  O  son  of 
Prithfi,  as  I  recite  to  thee  the  opinions  of  these  four  persons  of 
mighty  energy,  viz.,  the  goddess  Earth,  the  Rishi  Ka^yapa,  the 
deity  of  fire,  and  the  ascetic  Markandeya.^** 

"  'The  Earth  said, — As  a  clod  of  mud,  when  thrown  into 
the  great  ocean,  quickly  dissolves  away,  even  so  every  kind  of 
sin  disappears  in  the  three  high  attributes  of  officiation  at  sacri- 
fices, teaching,  and  receiving  of  gifts.-}- — ^^ 

"  'Kagyapa  said, — The  Vedas  with  their  six,  branches,  the 
Sankhya  philosophy,  the  Puranas,  and  high  birth,  these  fail  to 
rescue  a  regenerate  person  if  he  falls  away  from  good  conr 
duct.l— ^- 

"  'Agni  said, — That  Brahraana    who,  engaged   in   study   and 

*  The  Commentator  explains  that  five  persons  are  mentioned  in  the 
question  of  Yudliishthira.  K.  P.  Singha  omits  one.  The  Burdwan  trans- 
lator repeats  the  words  of  the  oiiginal  without  any  explanation.  I  take 
'sammandhi'  to  mean  relatives  by  marriage.  To  this  day,  in  all  India, 
people  make  gifts  or  presents  unto  sons-in-law,  Sec. — T. 

t  The  sense  is  that  no  sin  can  touch  a  Bruhmana  who  obsen'es  these 
thi'ee  acts.  These  tliree  acts  ai-e  efficacious  in  washing  away  all  sins.  The 
Commentator  points  out  tliat  by  this  the  attributes  of  birth  and  know- 
ledge are  referred  to. — T. 

+  By  good  coiidin;t  is  implied  modesty  ami  eaudoiw.— T. 


164!  mahabharata!  [Amicasamha 

regarding  himself  learned,  seeks  with  the  aid  of  his   learning    to 
destroy  the  reputation  of  others,  falls  away    from   righteousness, 
and  comes  to   be   regarded  as   dissociated    from   truth.     Verily 
regions  of  felicity  hereafter   are   never   attained    to    by   such    a 
person  of  destructive  genius. — ^^ 

"  'Markandeya  said, — If  a  thousand  Horse-.sacrifices  and 
Truth  were  weighed  in  the  balance,  I  do  not  know  whether  the 
former  would  weigh  even  half  as  heavy  as  the  latter. — '^^ 

"Bhishma  continued, — 'Having  spoken  these  words,  those 
four  persons,  each  of  whom  is  endued  with  immeasurable  energy, 
viz.,  the  goddess  Earth,  Kagyapa,  Agui,  and  Bhrigu's  son  armed 
with  weapons,  quickly  went  away."^^ 

"Yudhishthira  said, — 'If  Brahmanas  ob.=ervant  of  the  vow  of 
Brahmacharyya  in  this  world  eat,  soliciting  the  same,  the  offer- 
ings one  makes  (unto  one's  deceased  ancestors  in  Craddhas), 
I  ask,  can  the  Crriddha  be  regarded  well -performed  if  the  per- 
former  actually    makes   over   those    offerings   unto  such  Brah- 


manas.'^^ 


"Bhishma  said, — 'If,  having  practised  the  vow  of  Brahma- 
charyya for  the  prescribed  period  (of  twelve  years)  and  acquired 
proficiency  in  the  Vedas  and  their  branches,  a  Brfihmana  himself 
solicits  the  offerings  made  in  Craddhas  and  eats  the  same,  he  is 
regarded  to  fall  away  from  his  vow.  The  Craddha,  however,  is 
nob  regarded  as  stained  in  any  way.'^^ 

"Yudhishthira  said, — ^"The  wise  have  said  that  duty  or   right- 
eousness has  many  ends  and  numerous  doors.    Tell  me,  0  grand- 
sire,  what  however  are  the  settled  conclusions  in  this  matter.'*^^ 
"Bhishma  said, — 'Abstention  from  injury  to  others,  truthful- 
ness, the   absence   of  wrath    (forgiveness),    compassion,  self-res- 
traint, and  sincerity  or  candour,  O  monarch,   are  the  indications 
of  Righteousness.^^     There  are   persons   v/ho   wander   over   the 
Earth,  praising  righteousness  but  without  practising  what  they 
preach  and  engaged  all  the   while   in   sin,  O   king.""     He  Avho 


*  'Anekantam'  is  explained  by  the  Commentator  as  'Anekaphalakfi- 
Tam,'  i.  e.,  of  diverse  kinds  of  fruits.  Tlie  fruits  attainable  by  a  correct 
dischart^e  of  duties  arc  of  diverse  kinds,  because  the  objects  of  thoHC 
duties,  called  Tatras'  are  of  various  kinds.— T. 


Parva.]  anucasana  parva.  1C5 

gives  unto  such  persons  gold  or  gems  or  kinc  or  steeds,  has  to 
sink  in  hell  and  there  subsist  tor  ton  years,  eating  the  wliile  tho 
f;cces-^  of  such  persons  as  live  upon  the  ficsh  of  dead  kine  and 
buftalos,  of  men  called  Pukkasas,  of  others  that  live  in  the 
outskirts  of  citie?  and  villages,  and  of  men  that  publish,  under 
the  influence  of  wrath  and  folly,  the  acts  and  omissions  of 
others.*--  Those  foolish  men  who  do  not  give  unto  a  Brahmana 
observant  of  the  vow  of  Brahraacharyya  the  offerings  made  in 
Craddhas  (unto  one's  deceased  ancestors),  have  to  go,  0  mon- 
arch, into  regions  of  great  misery.'-^ 

"Yudhishthira  said,— 'Tell  me,  O  grandsire,  what  is  superior 
to  Brahmacharyya  ?  What  is  the  highest  indication  of  virtue  ? 
AVhat  is  the  highest  kind  of  purity  ?'"* 

"Bhishraa  said, — 'I  tell  thee,  0  son,  that  abstention  from 
honey  and  meat  is  even  superior  to  Brahmacharyya.  Righte- 
ousness lies  within  boundaries  or  in  restraint.  The  best  indi- 
cation of  Righteousness  is  Renunciation  (which  is  also  the  high- 
est kind  of  purity.'i*-^ 

''Yudhishthira  said, — 'In  what  time  should  one  practise 
Rigliteousness  ?  In  what  time  should  wealth  be  sought  ?  In 
what  time  should  pleasure  be  enjoyed  ?  0  grandsire,  do  tell  me 
this.'-« 


*  Verse  22  contains  4  substantives  in  the  genetive  plural.  All  these 
are  connected  with  'vishtham'  in  the  previoii.s  Verse.  The  Commentator 
points  this  out  clearly.  'Those  living  in  the  outskirts  of  towns  and 
villages'  are  tanners  and  other  low  castes.  'They  who  publish  the  acts 
and  omissions  of  others'  are  regarded  as  very  vile  persons,  equivalent 
to  such  low  caste  men  as  have  been  mentioned  above.  It  is  diflicult  to 
ditTer  from  the  Commentator,  but  it  seems  that  the  genecives  in  Verse  22 
are  used  for  datives,  in  which  case  the  meaning  woidd  be  that  'they  who 
give  unto  such  persons  shall  also  sink  into  hell.'  The  Burdwan  trans- 
lator gives  a  ridiculous  verson  of  Verse  22. — T. 

t  The  Bengal  reading  'Brahmacharyya'  is  better  than  the  Bombay 
reading  of  that  word  in  the  accusative.  Bhishma  apparently  gives  two 
answers.  These,  however,  involve  three.  By  'niai-yyada'  is  meant 
boundaries  or  limits.  The  duties  of  men  have  known  bounds.  To  trans- 
gress those  bounds  would  be  to  transgress  duty.  The  highest  indication 
of  Righteousness  is  '^amah'  or  absence  of  dciire  for  all  worldly  ubjectn  ; 
hence  Renunciation. — T. 


166  MAHABUARATA,  [Aniiulsdnikx 

"Bhishma  sa>d, — 'One  should  earn  wealth  in  the  first  part  of 
one's  liii'c.  Then  should  one  earn  Righteousness,  and  then  enjoy 
pleasure.  One  should  not,  however,  attach  oneself  to  any  of 
theso.^''  One  should  regard  the  Brahmanas,  worship  one's  pre- 
ceptor and  S3niors,  show  compassion  for  all  creatures,  be  of 
mild  disposition  and  agreeable  speech."**  To  utter  falsehood  in 
a  court  of  justice,  to  behave  deceitfully  towards  the  king,  to 
act  talsely  towards  preceptors  and  seniors,  are  regarded  as 
e|uivalent  (in  heinousness)  to  Brahmanicide."^  One  should 
never  do  an  act  of  violence  to  the  king's  person.  Nor  should 
one  ever  strike  a  cow.  Both  these  offences  are  equivalent  to 
the  sin  of  foeticide.^^  One  should  never  abandon  one's  (homo) 
fire.  One  should  also  never  cast  off  one's  study  of  the  Vedas. 
One  should  never  assail  a  Brahmana  by  words  or  acts.  All 
these  offences  are  equivalent  to  Brahman icide.'^^ 

"Yudhishthira  said, — 'What  kind  of  Brahmanas  should  be 
regarded  as  good  ?  Who  are  those  Brahmanas  by  making 
presents  unto  whom  one  may  acquire  great  merit  ?  What  kind 
of  Brahmanas  are  they  whom  one  should  feed  ?  Tell  me  all 
this,  0  grandsire  !'^" 

"Bhishma  said, — 'Those  Brahmanas  that  are  freed  from 
wrath,  that  are  devoted  to  acts  of  righteousness,  that  are  firm 
in  Truth,  and  that  practise  self-restraint,  are  regarded  as  good. 
By  making  gifts  unto  them  one  acquires  great  merit.^^  One 
wins  great  merit  by  making  presents  unto  such  Brahmanas  as 
are  free  from  pride,  capable  of  bearing  everything,  firm  in  the 
pursuit  of  their  objects,  endued  with  mastery  over  their  senses, 
devoted  to  the  good  of  all  creatures,  and  disposed  to  be  friendly 
towards  all.^*  One  earns  great  merit  by  making  gifts  unto 
such  Brahmanas  as  are  free  from  cupidity,  as  are  pure  of  heart 
and  conduct,  possessed  of  learning  and  modesty,  truthful  in 
speech,  and  observant  of  their  own  duties  as  laid  down  in  the 
scriptures.'^  The  Rishis  have  declared  that  Brahmana  to  be  a 
deserving  object  of  gifts  who  studies  the  four  Vedas  with  all 
their  branches  and  is  devoted  to  the  six  well-known  duties  (laid 
down  in  the  scriptures).  One  acquires  great  merit  by  making 
gifts  unto  Brahmanas  possessed  of  such  qualifications.^^  The 
man  who  makes  gifts  unto  a  dcservins  Brahmany,   multiplies 


Parva.]  anucasana  pahva.  1G7 

his  merit  a  thousand  fold.  A  single  righteous  Brahmana  pos- 
sessed of  wisdom  and  Vedic  lore,  observant  of  the  duties  laid 
down  in  the  scriptures,  and  distinguished  by  purity  of  behaviour, 
is  competent  to  rescue  a  whole  raoe.*^''  One  should  make  gifts 
of  kine  and  horses  and  wealth  and  food  and  other  kinds  of 
articles  unto  a  Brahmana  that  is  possessed  of  such  qualifica- 
tions. By  making  such  gifts  unto  such  persons  one  earns  great 
happiness  in  the  next  world.''^  As  I  hav€  already  told  thee, 
even  one  such  Brahmana  is  fully  competent  to  rescue  the  entire 
race  to  which  the  giver  belongs.  What  need  I  say,  therefore, 
O  dear  son,  of  the  merit  of  making  gifts  unto  many  Brahmanas 
of  such  qualifications  ?  In  making  gifts,  therefore,  one  should 
always  select  the  object  to  whom  the  gift  is  to  be  made.^^ 
Hearing  of  a  Brahmana  possessed  of  proper  qualifications  and 
regarded  with  respect  by  all  good  peo])le,  one  should  invite 
him  even  if  he  resides  at  a  distance  and  welcoming  him 
when  he  arrives,  one  should  worship  him  by  all  means  in  hi.s 
power.'  "*° 


Section  XXIII. 

"Yudhishthira  said, — 'I  desire  thee,  0  grandsire,  to  tell  me 
what  the  ordinances  are  that  have  been  laid  down  by  the  acts 
touching  the  deities  and  the  (dejeased)  ancestors  on  occasions  of 
Craddhas.'^ 

"Bhishma  said, — 'Having  purified  oneself  (by  baths  and 
other  purificatory  acts)  and  then  going  through  the  well-known 
auspicious  rites,  one  should  carefully  do  all  acts  relating  to  the 
deities  in  the  forenoon,  and  all  acts  relating  to  the  I'itris  in 
the  afternoon.'  What  is  given  to  men  should  be  given  in  the 
midday  with  afi'ection  and  regard.  That  gift  which  is  made 
untimely  is  appropriated  by  Rakshasas.f  ^     Gifts  of  articles  that 

*  /.  e.,  by  making  gifts  unto  even  a  single  such  Brahmana,  one  res- 
cues all  the  ancestors  and  descendants  of  one's  race. — T. 

t  One  makes  gifts  unto  the  deities,  unto  the  Pitrii',  and  unto  human 
beings.  There  is  a  time  for  each  kind  of  gift.  If  made  untimely,  the 
gift,  instead  of  producing  any  merit,  becomes  entirely  futile  if  not  sin- 
ful.    Untimely  gifts  are  apjiropriated  l>y   Kak^ha'sa''.     Even    food  t'nat    id 


IGS  MAHABHARATA.  [Anucasanika 

have  been  le\pt  over  by  any  one,  or  been  licked  or  sucked, 
that  are  not  given  peacefully,  that  have  been  seen  by  women 
that  are  impure  in  consequence  of  their  season  having  come, 
do  not  produce  any  merit.  Such  gifts  are  regarded  as  the  por- 
tions of  Rclkshasas/  Gifts  of  articles  that  have  been  proclaim- 
ed before  many  people  or  from  which  a  portion  has  been  eaten 
by  a  Cudra,  or  that  have  been  seen  or  licked  by  a  dog,  form 
portions  of  Rilkshasas.'^  Food  which  is  mixed  Avith  hair  or 
in  which  there  are  worms,  or  which  has  been  stained  with 
spittle  or  siliva  or  which  has  been  gazed  at  by  a  dog  or  into 
which  tear-drops  have  fallen  or  which  has  been  trodden  upon, 
should  be  known  as  forming  the  portioii  of  Rakshasas.^  Food 
that  has  been  eaten  by  a  person  incompetent  to  utter  the 
syllable  Om,  or  that  has  been  eaten  by  a  person  bearing  arms, 
0  Bharata,  or  that  has  been  eaten  by  a  wicked  person,  should 
be  known  to  form  the  portion  of  Rakshasas.*''  The  food  that 
is  eaten  by  a  person  from  which  a  portion  has  already  been 
eaten  by  another,  or  which  is  eaten  without  a  part  thereof  hav- 
ing been  otifered  to  deities  and  guests  and  children,  is  aj'pro- 
priited  by  Rakshasas.  Such  stained  food,  if  offered  to  the 
deities  and  J-'itris  is  never  accepted  by  them  but  is  appropriated 
by  Rakshasas.**  The  food  that  is  offered  by  the  three  regenerate 
classes  in  Craddhas  in  which  Mantras  are  either  not  uttered  or 
uttered  incoiTejtly  and  in  which  the  ordinances  laid  down  in 
the  scriptures  are  not  complied  with,  if  distributed  to  guests 
and  other  people,  is  appropriated  by  Rakshasas.'-*  The  food  that 
is  distributed  to  guests  without  having  been  previously  dedi- 
cated to  the  deities  or  the  Pitris  with  the  aid  of  libations  on 
the  sacred  fire,,  or  Avhich  has  been  stained  in  consequence  of  a 
portion  thereof  having  been  eaten  by  a  person  that  is  wicked 
or  of  irreligious  behaviour,  should  be  known  to  form  the  purtion 
of  Rakshasas.^" 


taken  untimely,  does  not  strengthen  the   body  but   goes  to   nourish    the 
R'lkshas  and  other  evil  beings. — T. , 

*  /.  e.,  .iny  food,  a  portion  of  which  has  been  eaten  by  any  of  these 
pef.ions,  is  unwortliy  of  being  given  away.  If  given,  it  is  appropriated 
by  Rikoharjas.     One  incompetent  to  utter  Om  is,  of  course,  a  Cudra.— T. 


Parva.]  anucasana  parva.  ICO 

"  'I  have  told  tliee  what  the  portions  are  of  the  Rakshasas. 
Listen  now  to  me  as  I  lay  down  the  rules  for  ascertaining  who 
the  Brahraana  is  that  is  deserving  of  gifts.*"  All  Briihmanas 
that  have  been  excasted  (on  account  of  the  commission  of  hein- 
ous sins),  as  also  Brahmanas  that  are  idiots  and  out  of  mind, 
do  not  deserve  to  be  invited  to  Craddhas  in  which  offerings  are 
made  to  either  the  deities  or  the  Fitris}'  That  Brahmana 
who  is  afflicted  with  leucoderma,  or  he  that  is  destitute  of 
virility,  or  he  that  has  got  lepros}^  or  he  that  has  got  phthisis, 
or  he  that  is  labouring  under  epilepsy  (with  delusions  of 
the  sensorium),  or  he  that  is  blind,  should  not,  O  king,  be 
invited.f^'^  Those  Brahmanas  that  practise  the  calling  of  phy- 
sicians, those  that  receive  regular  pay  for  serving  the  images  of 
deities  established  by  the  rich,  or  live  upon  the  service  of  the 
deities,  those  that  are  observant  of  vows  from  pride  or  other 
false  motives,  and  those  that  sell  Soma,  do  not  deserve  to  be 
invited.^*  Those  Brahmanas  that  are,  by  profession,  vocalists, 
or  dancers  or  players  or  instrumental  musicians,  or  reciters  of 
sacred  books,  or  warriors,  and  athletes,  do  not,  O  king,  deserve 
to  be  invited.^^  Those  Brahmanas  who  pour  libations  on  the 
sacred  lire  for  Cudras,  or  who  are  preceptors  of  Cudras,  or  who 
are  servants  of  Cudra  masters,  do  not  deserve  to  be  invited.^® 
That  Bi-ahmana  who  is  paid  for  his  services  as  preceptor,  or 
who  attends  as  a  pupil  upon  the  lectures  of  some  preceptor 
because  of  some  allowance  that  is  granted  to  him,  does  nofc 
deserve  to  be  invited,  for  both  of  them  are  regarded  as  sellers  of 
Vedic  lore.*^  That  Brahmana  who  has  been  once  induced  to 
accept  the  gift  of  food  in  a  Craddha  at  the  very  outset,  as  also 
he  who  has  married   a  Cudra   wife,  even   if  possessed   of  every 

kind  of  knowledge,  does   not  deserve   to   be   invited.+^^     Those 

— t — . 

*  The  speaker,  by  first  mentioning  who  are  unworthy,  means  to  point 
out  those  that  are  worthy. — T. 

t  'Apasmara'  is  a  peculiar  kind  of  epilepriv  in  which  the  victim  al- 
ways thinko  that  he  is  pursued  by  same  monster  who  is  before  his  eyes. 
When  epilepsy  is  accompanied  by  same  delusion  of  the  Bensorium,  it 
comes  to  be  called  by  Hindu  physicians  'Apasmara.' — T. 

I  An  'Agrani'  or  'Agradani'  is  that  Brahmana  unto  whom  the  food 
ami  other  offerings  made  to  tlie  Prcta  in  the  first  Criddha  are  given 
away.     Sueli  a  person  is  regarded  as  fallen. — T. 

[     22     ] 


2-70  MAHABHARATA^  [A')iuna^ani}c«. 

Brilhmanas  that  are  destitute  of  their  domestic  fire,  and  they 
that  attend  upon  corpses,  they  that  are  theives,  and  they  that 
have  otherwise  fallen  away,  do  not,  0  king,  deserve  to  he  in- 
vited.*" Those  Brahmanas  whose  antecedents  are  not  known 
or  are  vile,  and  they  that  are  Putrikfi-putras,  do  not,  0  king, 
deserve  to  be  invited  on  occasions  of  Craddhas.-f-""  That  Brah- 
mana  who  gives  loans  of  money,  or  he  who  subsists  upon  the 
interest  of  the  loans  given  by  him,  or  he  who  lives  by  the  sale 
of  living  creatures,  does  not  deserve,  O  king,  to  be  invited.'^^ 
Persons  who  have  been  subjugated  by  their  wives,  or  they  who 
live  by  becoming  the  paramours  of  unchaste  women,  or  they  who 
abstain  from  their  morning  and  evening  prayers,  do  not  deserve, 
O  king,  to  be  invited  to  Craddhas."" 

"  'Listen  now  to  me  as  I  mention  who  the  Brahmana  is  that 
has  been  ordained  for  acts  done  in  honor  of  the  deities  and  the 
Pitris.  Indeed,  I  shall  tell  thee  what  those  merits  are  in  con- 
sequence of  which  one  may  become  a  giver  or  a  recipient  of 
gifts  in  Craddhas  (notwithstanding  the  faults  mentioned 
above)4^^  Those  Brahmanas  that  are  observant  of  the  rites 
and  ceremonies  laid  down  in  the  scriptures,  or  they  that  are 
possessed  of  m.erit,  or  they  that  are  conversant  with  the  Gayatri, 
or  they  that  are  observant  of  the  ordinary  duties  of  Brahmanas, 
even  if  they  happen  to  betake  themselves  to  agriculture  for  a 
living,  are  capable,  0  king,  of  being  invited  to  Craddhas."*  If 
a  Brahmana  happens  to  be  well-born,  he  deserves  to  be  invited 
to  Craddhas  notwithstanding  his  profession  of  arms  for  fighting 
the  battles   of  others.S     That   Brahmana,  however,  O  son,  who 


*  When  corpses  are  taken  to  crematoria,  certain  rites  have  to  be  per- 
formed upon  them  before  they  can  be  consumed.  Those  Brahmanas  that 
assist  at  the  performance  of  those  rites  are  regarded  as  fallen. — T. 

t  Sometimes  the  father  of  a  daughter  bestows  her  upon  a  bridegroom 
under  the  contract  that  the  son  born  of  that  daughter  by  her  husband 
should  be  the  son  of  the  daughter's  father.  Such  a  son,  who  is  dissociat- 
ed from  the  race  of  his  own  father,  iH  called  a  Putrikli-putra. — T. 

X  'Anugraham'  is  that  merit  in  consequence  of  which  faults  become 
noutrxlised  and  the  stained  per  son  may  come  to  be  regarded  as  de- 
serving.— T. 

9  A3  Drona,  Agwattharaan,  Kripa,  Rlma,  and  others.— T. 


ParULt.]  ANUCASAiNA  PAKTA.  171' 

happens   to   betake    himself  to    ti-ade    fur   a    living     .'should   be 
discarded  (even  if  possessed   of  mcrit).^"     That  Bralnnaiia    who 
pours  libations  every  day  on  the  sacred  fire,  or  who   resides   in  a 
fixed  habitation,  who  is  not  a  theif  and  who  does  the   duties   of 
hospitality  to  guests  arrived  at  his   liouse,  deserves,  0    king,  to 
be  invited  to  Craddhas.""     That  Brahraana,  0  chief  of  Bharata'a 
race,  who  recites  the  Savifcri  morning,  noon,  and   night,  or  who- 
subsists   upon    eleemosynary    charity,  who   is   observant   of  the 
rites  and  ceremonies  laid  down   in  the  scriptures   for   persons   of 
his  order,  deserves,  O  king,  to  be  invited  to   Craddhas.-^     That 
Brahmana  who  having  earned  wealth  in    the    morning   becomes 
poor  in  the  afternoon,  or   who   poor   in    the    morning   becomes, 
wealthy  in  the   evening,   or    who   is   destitute   of  malice,  or   is 
stained  by  a    minor   fault,  deserves,  0    king,  to   be   invited   to 
Craddhas.*-^     That  Brahmana  who  is  destitute  of  pride   or  sin, 
who  is  not  given  to  dry  disputation,  or  who  subsists   upon   alms 
obtained  in  his   rounds   of  mendicancy    from    house   to   house  ;- 
deserves,  0  king,  to  be  invited  to  sacrifices."^     One  who  i?    not 
observant  of  vows,  or   who   is   addicted   to   falsehood    (in   both 
speech  and  conduct),  who  is  a  thief,  or  who  subsists  by  the  sale 
of  living  creatures  or  by   trade   in   general,  becomes   worthy   of 
invitation  to  Craddhas,  0    king,  if  he   happen   to  subsequently 
drink  Soma  in  a  sacrifice.^"     That   man    who  having   acquired' 
wealth  by  foul  or  cruel  means  subsequently  spends  it  in  adoring- 
the  deities  and  discharging   the   duties   of  hospitality,  becomes 
worthy,  0  king,  of  being   invited   to   Craddhas.^^     The   wealth 
that  one  has  acquired  by  the  sale   of  Vedic    lore,  or   which   has 
been  earned  by  a  woman,  or  which  has   been   gained  by   mean- 
ness (such  as  giving  false   evidence   in   a   court   of  law),  should 
never  be  given  to  Brahmanas  or  spent  in    making   offerings  to 
the  Pitris.^'-^     That  Brahmana,  0   chief  of  Bharata's   race,  who 
upon  the  completion  of  a  Craddha  that    is   performed    with    his 
aid,  refuses  to  utter  the  words  yukta,  incurs  the  sin  of  swearing 

*  'Uditfistamita'  means  one  who  having  earned  wealth  spends  it  all  in 
gifts.  'Astamitodita'  is  one  who  though  poor  at  first  succeeds  in  earning 
wealth  afterwards  ;  i.  c,  one  who  having  become  rich,  keeps  that  wealth 
lor  spending  it  ou  jjood  purpo5)CJ,— Ti 


172  JiAHAUUAiiATA.  [A/iuxttianil.a 

falsely    in   a   suit    for   land.*^^     The   time    for    performing  the 
Craddha,  0   Yudliishthira,  is  that   when   one    obtains   a   good 
Brahmana  and  curds  and  ghee  and  the  sacred   day   of  the    new 
moon,  and  the  meat  of  wild  animals  such  as  deer  and  others.-]*^* 
Upon  the  completion  of  a  Craddha  performed  by   a   Brahmana 
the  word  Swadha  should  be   uttered.     If  performed  by  a    Ksha- 
triya  the  words  that  should  be  uttered   are — Let   thy   Fitris   he 
gratified  P^ — Upon  the  completion  of  a  Craddha  performed  by  a 
Vai^ya,  0  Bharata,  the  words  that  should  be  uttered   are, — Let 
everything  become  inexhaustible  ! — Similarly,  upon  the   conclu- 
sion of  a  Craddha  performed  by  a  Cudra,  the  word   that   should 
be  uttered  is  Swasti. — As  regards  a   Brahmana,  the  declaration 
with  respect  to    Punydham   should   be  accompanied   with   the 
utterance  of  the  syllable  Om.     In  the  case  of  a   Kshatriya,  such 
declaration  should  be  without  the  utterance  of  the   syllable  Om. 
In  the  acts  performed  by  a   Vai9ya,  the  words    that   should   be 
uttered,  instead   of  the   syllable   Om,  are, — Let   the   deities  be 
gratified-t — Listen  now  to  me  as  I  tell  thee  the  rites  that  should 
be  performed,  one  after  another,  conformably  to  the   ordinances, 
(in  respect  of  all  the  orders). ^'^"^^     All  the  rites  that   go   by   the 
name  of  JdtaJcarma.  O  Bharata,  are  indisiDcnsable  in   the   case 
of  all  the  three  orders    (that   are   regeiierate).     All   these   rites, 
O  Yudhishthira,  in  the  case  of  both  Brahmanas  and    Kshatriyas 
as  also  in  that   of  Vai(;yas,  are  to  be  performed  with  the   aid   of 
Mantras.^^     The  girdle  of  a  Brahmana  should  be  made  of  Munja 

*  Upon  the  completion  of  a  Craddha,  the  Brahmana  who  is  officiating 
at  it  should  utter  the  words  yuha  which  means  well-applied.  Certain 
other  words  such  a  Stoadha,  &c.,  have  to  be  uttered.  The  meaning  is 
tliat  the  Brahmana  who  assists  the  performer  of  the  Crfiddha  by  reciting 
the  Mantras  should,  upon  completion,  say  unto  the  performer  tliat  the 
Craddha  is  well-performed.  As  the  custom  is,  these  words  are  still  uttered 
by  every  Brahmana  officiating  at  Craddhas. — T. 

t  K.  P.  Singha   wrongly    renders   the   word    'somakshayah'   as  equi- 
valent to  'somarasah.' — T. 

I  Upon  the  conclusion  of  a  Craddha  or  other  rites,  the  Brahmana  who 
officiates  at  it,  addresses  certain  other  Brfihrnanas  that  are  invited  on 
the  occasion  and  says, — Do  you  say  Funydltam. — The  Brahmanas  ad- 
dressed say, — Oiu,  let  it  be  Punyaham  ! — By  'Punyaham'  is  meant  'sacred 
day.'-T." 


Parva.]  AN'JCASAN.V  I'AKVA.  17."J 

grass.  That  for  one  belonging  to  the  royal  order  should  be  a 
bowstring.  The  Vaioya's  girdle  should  be  made  of  the  Valwaji 
grass.  Even  this  is  what  has  been  laid  down  in  the  scriptures.*** 
Listen  now  to  me  as  I  expound  to  thee  what  constitutes  the 
merits  and  faults  of  both  givers  and  recipients  of  gifts.*^  A 
Brahmana  becomes  guilty  of  a  dereliction  of  duty  by  uttering  a 
falsehood.  Such  an  act  on  his  part  is  sinful.  A  Kshatriya  in- 
curs four  times  and  a  Vaicjya  eight  times  the  sin  that  a  Brah- 
mana incurs  by  uttering  a  falsehood.*"  A  Brahmana  should 
not  eat  elsewhere,  having  been  previously  invited  by  a  Brah- 
mana. By  eating  at  the  house  of  the  person  whose  invitation 
has  been  posterior  in  point  of  time,  he  becomes  inferior  and 
even  incurs  the  sin  that  attaches  to  the  slaughter  of  an  animal 
on  occasions  other  than  tho.se  of  .sacrifices.**^  So  also,  if  he  eats 
elsewhere  after  having  been  invited  by  a  person  of  the  royal 
order  or  a  Vai(;ya,  he  falls  away  from  his  position  and  incurs 
half  the  sin  that  attaches  to  tlie  slaughter  of  an  animal  on 
occasions  other  than  those  of  eacrifices.**  That  Brahmana, 
O  king,  who  eats  on  occasions  of  such  acts  as  are  performed  in 
honor  of  the  deities  or  the  Pitris  by  Brahmanas  and  Ksha- 
triyas  and  Vaicyas,  without  having  performed  his  ablutions, 
incurs  the  sin  of  uttering  an  untruth  for  a  cow.*^  That 
Briihmana,  0  king,  who  eats  on  occasions  of  similar  acts  per- 
formed by  persons  belonging  to  the  three  higher  orders,  at  a  time 
when  he  is  impure  in  con.sea[uence  of  either  a  birth  or  a  death 
among  his  cognates,  and  knowing  that  he  is  impure  or  through 
temptation,  incurs  the  same  sin.f^®  He  who  lives  upon  wealth 
obtained  under  false  pretences  like  that  of  sojourns  to  sacred 
places  or  who  solicits  the  giver  for  wealth  pretending  that  he 
would  spend  it  in  religious   acts,  incurs,  0  monarch,  the   sin   of 

*  The  fact  (is,  the  slaughter  of  animal-s  in  a  sacrifice  leads  to  no  sin, 
but  if  slaughtered  for  nothing  (j.  e..  for  purposes  of  food  only),  such 
slaughter  leads  to  sin. — T. 

t  One  is  said  to  become  impure  wlion  a  birth  or  a  death  occurs  among 
one's  cognates  of  near  degree.  The  period  of  impurity  varies  from  one 
day  to  ten  days  in  case  of  Brahmanas.  Other  periods  have  been  pres- 
cribed for  the  other  ordei's.  During  the  period  of  impiu'ity  one  cannot 
perform  one's  daily  acts  of  wor^ihip,  &c. — T, 


17-1  MAHABHAKATA.  [Anin^nsanikd 

uttering  a  falsehood.**^  That  person,  belonging  to  any  of  the 
three  higher  orders,  O  Yudhishthira,  who  at  CrMdhas  and  on  | 
other  occasions  distributes  food  with  the  aid  of  Mantras,  unto 
such  Brahmanas  as  do  not  study  the  Vedas  or  as  are  not  ob- 
servant of  vows  or  as  have  not  purified  their  conduct,  certainly 
incurs  sin.'*® 

"Yudhishthira  said, — 'I  desire,  0  grandsire,  to  know  who 
those  persons  are  by  giving  unto  whom  the  things  dedicated  to 
the  deities  and  the  Pitris,  one  may  earn  the  amplest  rewards.'*^ 

"Bhishma  said, — 'Do  thou,  O  Yudhishthira,  feed  those  Brah- 
manas whose  spouses  reverently  wait  for  the  remnants  of  the 
dishes  of  their  husbands  like  tillers  of  the  soil  waiting  in  rever- 
ence for  timely  showers  of  rain.^°  By  making  gifts  unto  those 
Brahmanas  that  are  always  observant  of  pure  conduct,  0  king, 
that  are  emaciated  through  abstention  from  all  luxuries  and" 
even  full  meals,  that  are  devoted  to  the  observance  of  such  vows 
as  lead  to  the  emaciation  of  the  body,  and  that  approach  givers 
with  the  desire  of  obtaining  gifts,  one  earns  great  merit.^^ 
By  making  gifts  unto  such  Brahmanas  as  regard  conduct  in 
the  light  of  food,  as  regard  conduct  in  the  light  of  spouses 
and  children,  as  regard  conduct  in  the  light  of  strength,  as 
regard  conduct  in  the  light  of  their  refuge  for  crossing  this 
world  and  attaining  to  felicity  in  the  next,  and  as  solicit  wealth 
only  when  wealth  is  absolutely  needed,  one  earns  great  merit." 
By  making  gifts  unto  those  persons,  O  Yudhishthira,  that, 
having  lost  everything  through  theives  or  oppressors,  approach 
the  giver,  one  acquires  great  merit.f^^  By  making  gifts  unto 
such  Brahmanas  as  solicit  food  from  the  hanrls  of  even  a  poor 
person  of  their  order  who  has  just  got  something  from  others, 
one  earns  great  merit.^*     By  making  gifts  unto  such  Brahmanas 

*  In  this  country,  to  this  day,  there  are  many  persons   that  go   about 
begging,  stating  that  they  desire  to  go  to  Eeneras  or  other  places  of  the 
kind.     Sometimes  alms  are  sought  on  the   ground  of  enabling  the   seeker 
to  invest  his  son  with  the  sacred  thread  or  perform  his   father's   Crilddha,   - 
&c.     The  Rishi  declares  such  practices  to  be  sinful.— T. 

t  Literally  'that  are  afraid  of  theives  and  others.'  The  sense,  of 
course,  is  'that  have  suffered  at  the  hands  of  theives  and  others  and  are 
still  trembling  with  fciu.'— T. 


Farva.]  anucasana  pakva.  ]7,3 

as  have  lost  their  all  in  times  of  universal  distress  and  as  have 
been  deprived  of  their  spouses  on  such  occasions,  and  as  come 
to  givers  with  solicitations  for  alms,  one  acquires  great  merit.'^'^ 
By  making  gifts  unto  such  Brahmanas  as  are  observant  of  vows, 
and  as  place  themselves  voluntarily  under  painful  rules  and 
regulations,  as  conform  in  their  couduct  to  the  declarations  laid 
down  in  the  Vedas,  and  as  come  to  solicit  wealth  for  spending 
it  upon  the  rites  necessary  to  complete  their  vows  and  other 
observances,  one  earns  great  merit.^*'  By  making  gifts  unto 
such  Brahmanas  as  live  at  a  great  distance  from  the  practices 
that  are  observed  by  the  sinful  and  the  wicked,  as  are  destitute 
of  strength  for  want  of  adequate  support,  and  as  are  very  poor 
in  earthly  possessions,  one  earns  great  merit.^^  By  making 
gifts  unto  such  Brahmanas  as  have  been  robbed  of  all  their 
possessions  by  powerful  men  but  as  are  perfectly  innocent,  and 
as  desire  to  fill  their  stomachs  any  how,  without,  that  is,  any 
scruples  respecting  the  quality  of  the  food  they  take,  one  earns 
great  merit."®  By  making  gifts  unto  such  Brahmanas  as  beg 
on  behalf  of  others  that  are  observant  of  penances  and  devoted 
to  them,  and  as  are  satisfied  with  even  small  gifts,  one  earns 
great  merit.^**  Thou  hast  now,  O  bull  of  Bharata's  race,  heard 
what  the  declarations  are  of  the  scriptures  in  respect  of  the 
acquisition  of  great  merit  by  the  making  of  gifts.  Listen  now 
to  me  as  I  expound  what  those  acts  are  that  lead  to  hell  or 
heaven.®^  They,  0  Yudhishthira.  that  speak  an  untruth  on 
occasions  other  than  those  when  such  untruth  is  needed  for 
serving  the  purpose  of  the  preceptor  or  for  giving  the  assurance 
of  safety  to 'a  person  in  fear  of  his  life,  sink   into   hell.**'^     They 

*  The  two  exceptions  have  been  much  animadverted  upon  by  unthink 
ing  persons.  I  have  shown  that  according  to  the  code  of  morality  that 
is  in  vogue  among  people  whose  Christianity  and  civilisation  are  unques- 
tionable, a  lie  may  sometimes  be  honorable.  However  casuists  may  argue, 
the  world  is  agreed  that  a  lie  for  savijig  life  and  even  property  under 
certain  circumstances,  and  for  screening  the  honor  of  a  confiding  woman, 
is  not  inexcusable.  The  goldsmith's  son  who  died  with  a  lie  on  his  lips 
for  savnig  the  Prince  Chevalier  did  a  meritorious  act.  The  owner  also 
who  hides  his  property  from  robbers,  cannot  be  regarded  as  acting  dis- 
bonorahlv. — T. 


175  MAHABPTARITA.  [Avvrafionikn 

who  ravish  other  people's  spouses,  or  have  sexual   congress   Avith 
them,  or   assist    at    such    acts   of  delinquency,    sink    in   hell.^'-* 
They  who  rob  others  of  their  wealth,  or  destroy   the  wealth  and 
possessions  of  other  people,  or  proclaim  the  faults  of  other  people, 
sink  in  hell."^     They  who  cut  the   continents   of  such  peices  of 
water   as   are   used   by    cattle  for   quenching   thirst,  as  injure 
such  buildings   as  are   used  for   purposes  of  public    meetings,  as 
break  down  bridges  and    causeways,  and    as   pull    down    houses 
used  for  purposes  of  habitation,  have   to   sink    in   hell."*     They 
who  beo-uile  and   cheat  helpless  women,  or  girls,  or   aged  dames, 
or  such  women  as  have  been  frightened,  have  to   sink   in   hell.*'^ 
They  who  destroy  the  means  of  other   people's  living,  they  who 
exterminate   the     habitations   of    other   people,   they   who   rob 
others  of  their  spouses,  they  who  sow  dissensions  among   friends, 
and  they  who  destroy  the  hopes  of  other  people,  sink  into  hell.®* 
They  who  proclaim  the  faults  of  others,  they    who   break    down 
bridges  or  causeways,  they  who  live  by   following  vocations   laid 
down  for  other  people,  and  they  who   are  ungrateful    to    friends 
for  services  received,  have    to  sink    in    hell.'^^     They  who   have 
no  faith  in  the  Vedas   and    show    no    reverence    for   them,  they 
who  break  the    vows   made   by   themselves   or   oblige  others  to 
break  them,  and  they  who  fall  away  from  their   status   through 
sin,  sink  in  hell.'"     They    who  betake   themselves   to   improper 
conduct,  they  who  take   exorbitant  rates   of  interest,  and   they 
who  make  unduly  large  profits   on   sales,  have  to   sink  in  hell.'^'-' 
They  who  are  given  to  gambling,  they  who  indulge   in   wicked 
acts  without  any  scruple,  and  they  who   are   given  to   slaughter 
living  creatures,  have  to  sink   in   hell.'"^     They    who   cause    the 
dismission  by  masters  of  servants   that    are    hoping    for   rewards 
or  indulging  in  the  expectation  of  definite  meed  or  in  the  enjoy- 
ment of  wages  or  salaries  or  waiting   for   returns   in   respect   of 
valuable  services  already  rendered,  have  to  sink  in  hell.'^     They 
who  themselves  eat  without  ofiering  portions   thereof  unto   their 
spouses  or  their  sacred  fires  or  their  servants  or  their  guests,   and 
they  who  abstain  from  performing  the    rites   laid    down    in    the 
scriptures  for  honoring  the  Pitris  and    deities,  have   to   sink    in 
hell.'''     They  who  sell  the  Vedas,  they  who  find    fault  with   the 
Vedas,  and  they  wlio  reduce  the   Vedas   into   writing,  have   all 


Parva.]  anucasana  parti!  177 

to  sink  in  hell.*'''  Thoy  who  arc  out  of  the  pale  of  the  four 
well-known  modes  of  life,  they  who  betake  themselves  to  prac- 
tices interdicted  by  the  Crutis  and  the  scriptures,  and  they  who 
live  bv  betakiiiGt  themselves  to  acts  that  are  wicked  or  sinful  or 
that  do  not  belong  to  their  order  of  birth,  have  to  sink  in 
hell."'  They  who  live  by  soiling  hair,  they  who  subsist  by 
selling  poisons,  and  they  who  live  by  selling  milk,  have  to  sink 
in  hell."  They  who  place  obstacles  in  the  path  of  Brahmanaa 
and  kine  and  maiden?,  0  Yudhishthira,  have  to  sink  in  hell.^* 
They  who  sell  weapons,  they  w^ho  forge  weapons,  they  who 
make  shafts,  and  they  who  make  bows,  have  to  sink  in  hell.^^ 
Thoy  who  obstruct  paths  and  roads  with  stones  and  thorns  and 
holes  have  to  .sink  in  hell.^®  They  who  abandon  and  cast  off 
preceptors  and  servants  and  loyal  followers  without  any  ofTence, 
0  chief  of  Bharata's  race,  have  to  .sink  in  hell.'^  They  who 
set  bullocks  to  work  when  the  animals  have  not  attained  to 
sufficient  an-e,  thcv  who  bore  the  noses  of  bullocks  and  other 
animals  for  controlling  them  the  better  while  employed  in  work, 
and  they  who  keep  animals  always  tethered,  have  to  .sink  in. 
hell.'^"  Tho=e  kings  that  do  not  protect  their  subjects  while 
forcibly  taking  from  them  a  sixth  .share  of  the  produce  of  their 
fields,  and  they  who,  though  able  and  posscs.sed  of  resources, 
abstain  from  making  gifts,  have  to  sink  in  hcll.**^  They  who 
abandon  and  cast  off  persons  that  are  endued  with  forgiveness 
and  self-restraint  and  wisdom,  or  those  with  whom  they  have 
associated  for  many  years,  when  these  are  no  longer  of  service 
to  them,  have  to  .sijik  in  hell.'''-  These  men  who  themselves 
eat  without  giving  portions  of  the  food  to  children  and  aged 
men  and  servants,  have  to  sink  in  hell."^ 

"  'All  the.se  men  enumerated  above  have  to  go  to  hell.  Lis- 
ten now  to  me,  O  bull  of  Bharata's  race,  as  I  tell  thee  who 
those  men  are  that  ascend  to  heaven."*  The  man  who  trans- 
gresses again.st  a  Brahmana  by  impeding  the  performance  of  all 

*  By  'selling  the  Vedas'  is  meant  the  charging  of  fees  for  teachintj 
them.  As  regards  the  Vedas,  the  injunction  in  the  scriptures  is  to 
roramit  thera  to  memory  and  impart  them  from  raouth  to  month.  Hence 
to  reduce  them  into  writing  wa^  regarded  aj  a  transgression* — T. 

[     23     ] 


178  Mahabharata."  [Anugasanika 

JSuch  acts  ill  which  the  deities  are  adored,  becomes  afflicted  with 
the  loss  of  all  his  children  and  animals.  (They  who  do  not 
transgress  against  Brahmanas  by  obstructing  their  religious 
acts  ascend  to  heaven). ^^  Those  men,  O  Yudhishthira,  who 
follow  the  duties  laid  down  in  the  scriptures  for  them,  practis- 
ing the  virtues  of  charity  and  self-restraint  and  truthfulness, 
ascend  to  heaven.**®  Those  men  who  having  acquired  know- 
ledge by  rendering  obedient  services  to  their  preceptors  and 
observing  austere  penances,  become  reluctant  to  accept  gifts, 
succeed  in  ascending  to  heaven. ^^  Those  men  through  whom 
'Other  people  are  relieved  and  rescued  from  fear  and  sin  and 
the  impediments  that  lie  in  the  way  of  what  they  wish  to 
accomplish  and  poverty  and  the  afflictions  of  disease,  succeed  in 
ascending  to  heaven.**®  Those  men  who  are  endued  with  a 
forgiving  disposition,  who  are  possessed  of  patience,  who  are 
prompt  in  performing  all  righteous  acts,  and  who  are  of  aus- 
picious conduct,  succeed  in  ascending  to  heaven.®^  Those  men 
who  abstain  from  honey  and  meat,  who  abstain  from  sexual 
congress  with  the  spouses  of  other  people,  and  who  abstain 
from  wines  and  spiritous  liquors,  succeed  in  ascending  to 
heaven.^"  Those  men  that  help  in  the  establishment  of  retreats 
for  ascetics,  who  become  founders  of  families,  0  Bharata,  who 
open  up  new  countries  for  purposes  of  habitation,  and  implant 
towns  and  cities,  succeed  in  ascending  to  heaven.'-*^  Those  men 
who  give  away  cloths  and  ornaments,  as  also  food  and  drink, 
and  who  help  in  marrying  others,  succeed  in  ascending  to 
heaven. *^^  Those  men  that  hav€  abstained  from  all  kinds  of  | 
injury  or  harm  to  all  creatures,  who  are  capable  of  enduring 
everything,  and  who  have  made  themselves  the  refuge  of  all 
creatures,  succeed  in  ascending  to  heaven.^^  Those  men  who! 
wait  with  humility  upon  their  fathers  and  mothers,  who  have  I 
subjugated  their  senses,  and  who  are    affectionate  towards   their 

*  In  this  country,  to  thi«  day,  the  act   of  marrying  a  helpleys   person 
with  a  good  girl  by  paying  all  the  expenses  of  the    marriage,  is   regarded 
as  an  act  of  righteousness.     Of  course,  the  man  that  is  so   married  is  also 
given  sufficient  property  for  enabling    him    to   maintain   himself  and    his 
wife.-T.  - 


i*arVLt.]  ANUCASANA  PARVA.  179 

brothers,  succeed  in  ascending    to    heaven.'-*'     Those    men    that 
subjugate  their  senses  notwithstanding   the    fact    of  their   being 
rich  in  worldly  goods  and  strong  in  might  and  in  the   enjoyment; 
of  youth,  succeed  in  ascending   to   heaven.''"''     Those    men    that 
are  kind  towards  even  those  that  offend  against    them,  that   arc 
mild  of  disposition,  that  have  an    affection    for   all    who   are   of 
mild  behaviour,  and  that  contribute  to  the   happiness   of  others 
by  rendering  them  every   kind   of  service   in   humility,  succeed 
in  ascending  to  heaven. ""     Those  men  that   protect  thousands  of 
people,  that    make   gifts   unto   thousands   of  people,  and   that 
rescue  thousands  of  people  from  distress,  succeed    in   ascending 
to  heaven. ^'^     Those  men  who  make  gifts  of  gold   and   of  kin e, 
O  chief  of  Bharata's  race,  as  also   of  conveyances   and   animals, 
succeed  in  ascending  to  heaven."®     Those  men  who    make   gifts 
of  such  articles  as   are   needed    in    marriages,  as   also  serving- 
men  and    maids,  and    cloths   and   robes,  succeed   in   ascending 
to  heaven.*^'     Those  men  who  make  public  pleasure-houses  and 
gardens  and  wells  and  resting  houses   and   buildings    for   jDublic 
meetings  and  tanks  for  enabling  cattle  and  men  to  quench  their 
thirst,  and  fields  for  cultivation,  0  Bharata,  succeed   in  ascend- 
ing to  heaven.f^""     Those  men  who  make  gifts   of  houses   and 
fields  and  populated   villages   unto  persons   that   solicit   them, 
succeed  in  ascending   to   heaven. ^°*     Those    men    who   having 
themselves  manufactured  juicy  drinks  of  sweet  taste   and   seeds 
and  paddy  or  rice,  make  gifts  of  them    unto   others,  succeed   in 
ascending  to  heaven.^"^     Those  men  who   having   taken   birth 
in  families  high  or  low  beget  hundreds  of  children  and  live   long 
lives,  practising  compassion  and  keeping  wrath  under   complete 
subjection,  succeed    in    ascending   to   heaven .^^^     I    have   thus 
expounded  to  thee,  O  Bharata,  what  the  rites   are   in    honor   of 
the  deities  and  the  Pitris  which  arc  performed   by  people  for  the 
sake  of  the  other  world,  what  the  ordinances   are  in    respect   of 
making  gifts,  and  what  the  views   are   of  the    Rishis   of  former 


*  Articles  needed  in  marriages  are,  of  course,  girls  and  ornaments. — T. 

+  'Vapi-a'  lias  various  meanings.  I  think,  it  means  here  a  field. 
Large  waste  lands  often  require  to  be  enclosed  -with  ditches  and  cause- 
ways.   Unless  so  reclaiiped,  tlicy  cannot  be  Ht  lor  cultivation, — T. 


ISO  MAH.vnuARATA.  [AniLasa  oiika 

times  in  respect  of  both  the  articles  of  gift  and    thd    manner   of 
giving  them.'  "^°* 


Section  XXIV. 

"Yudhishthira  said, — '0  royal  son  of  Bharata's  race,  it  be- 
hooveth  thee  to  answer  this  question  of  mine  truly  and  in 
detail.  What  are  those  circumstances  under  which  a  person 
may  become  guilty  of  Brahmanicidc  without  actually  slaying  a 
Brahmana  ''^ 

"Bhishma  said, — 'Formerly,  O  monarch,  I  had    one   day   re- 
quested Vyasa  to  explain  to  me  this  very  subject.     I   shall  now 
narrate  to  thee  what  Vyasa  told  me  on  that  occasion.     Do   thou 
listen  to  it  with  undivided  attention.^     Repairing   to   the  j)re- 
sence  of  Vyasa,  I  addressed  him,  saying, — Thou,  O  great   asce- 
tic, art  the  fourth  in  descent  from  Va(;ishtha  !     Do  thou  explain 
to  me  this.     What  are   those   circumstances   under   which   one 
becomes   guilty   of  Brahmanicidc    without   actually   slaying   a 
Brahmana  ?^ — Thus   addressed   by    me,    the   son    of  Para9ara's 
loins,  O  king,  well-skilled  in  the  science   of  morality,  made   me 
the  following  answer  at  once  excellent   and   fraught    with   cer- 
tainty.*— Thou  shouldst  know  that  man  as  guilty   of  Brahmani- 
cidc who   having   of  his   own   motion    invited   a   Brahmana   of 
righteous  conduct    to   his   house    for   giving   him   alms  then  re- 
fuses to  give  anything  on   the  pretence  of  there   being   nothing 
in  the  house.^     Thou  shouldst,  0   Bharata,  know    that   man    as 
guilty  of  Brahmanicidc  who  destroys   the  means   of  living   of  a 
Brahmana  learned  in  the  Vedas  and  all  their  branches,  and  who 
is  freed  from  attachments  to  worldly  creatures  and  goods.''    Thou 
shouldst,  O  king,  know  that  man  to  be  guilty   of  Brahmanicidc 
who  causes  obstructions  in  the  way    of  thirsty    kine    while   em- 
ployed in  quenching  that  thirst.^     Thou  shouldst  take  that  man 
as  guilty   of  Brahmanicidc    who,  without   studying   them,  finds 
fault  with  the  Crutis  that  have  flowed  from   preceptor   to   pupil 
for  ages  and  ages  together,  or  with   those   scriptures   that   have 
been  composed  by  the  Rishis.^     Thou  shouldst  know    that    man 
as  guilty  of  Brahmanicidc  who  does  not  bestow    upon  a  suitable 
bridegroom  his  daughter  possessed  of  beauty  and  other  excellent  I 


Parva.]  anucasana  pava.  ISl 

accomplishments.^  Thou  shouldst  know  that  foolish  and  sinful 
person  to  be  guilty  of  Brahnumicide  who  inflicts  such  grief 
upon  Brahmanas  as  afflicts  the  very  core  of  their  hearts.^® 
Thou  shouldst  know  that  man  1.^  be  guilty  of  Brahnumicide 
who  robs  of  their  all  the  blind,  the  lame,  and  idiots."  Thou 
shouldst  know  that  man  to  be  guilty  of  Brahmanicidc  who  sets 
iire  to  the  retreats  of  ascetics  or  to  woods  or  to  a  village  or  a 
town. — '  "^' 


Section  XXV. 

"Yudhishthira  said, — 'It  has  been  said  that  sojourns  to  sacred 
waters  is  fraught  with  merit ;  that  ablutions  in  such  waters  is 
meritorious  ;  and  that  listening  to  the  excellence  of  such  waters 
is  also  meritorious.  I  desire  to  hear  thee  expatiate  on  this 
subject,  0  grandsire  '^  It  behoovoth  thee,  0  chief  of  Bharata's 
race,  to  mention  to  me  the  sacred  -waters  that  exist  on  this 
Earth.  I  desire,  0  thou  of  great  puissance,  to  hear  thee  dis- 
course on  this  topic  !'" 

"Bhishma  said, — '0  thou  of  great  splendour,  the  following 
enumeration  of  the  sacred  waters  on  the  Earth  was  made  by 
Angiras.  Blessed  be  thou,  it  behooveth  thee  to  listen  to  it,  for 
thou  shalt  then  earn  great  merit.^  Once  on  a  time,  Gautama 
of  rigid  vows,  approaching  the  great  and  learned  Rishi  Angiras 
endued  with  tranquillity  of  soul,  while  he  was  dwelling  in  a 
forest,  questioned  him,  saying,* — 0  illustrious  one,  I  have  some 
doubts  regarding  the  merits  attaching  to  sacred  waters  and 
shrines.  I  desire  to  hear  thee  discourse  on  that  topic.  Do 
thou,  therefore,  0  ascetic,  discourse  to  me  !^  What  merits  are 
earned  by  a  person  in  respect  of  the  next  world,  by  bathing 
in  the  sacred  waters  on  the  Earth,  0  thou  of  great  wisdom  ? 
Do  thou  expound  to  me  this  truly  and  according  to  the 
ordinance. — ^ 

"  'Angiras  said, — A  person  by  bathing  for  seven  days  in  suc- 
cession in  the  Chandrabhaga  or  the  Vitasta  whose  waters  are 
always  seen  to  dance  in  waves,  observing  a  fast  the  while,  is 
sure  to  become  cleansed  of  all  hi'a  sins  and  endued   with   tho 


182  JiAilABHAiiATA.  [Anucdsuniko!/ 

merit  of  an  ascetic.*^  There  are  many  rivers  in  the.  country 
called  Ka9mira.  All  these  fall  into  the  great  river  called 
Sindhu  (Indus).  By  bathing  in  these  rivers  one  is  sure  to 
become  endued  with  good  character  and  to  ascend  to  heaven 
after  departing  from  this  world.^  By  bathing  in  Pushkara,  and 
Prabhasa,  and  Naimisha,  and  the  ocean,  and  Devika,  and  Indra- 
niarga,  and  Swarnavindu,  one  is  sure  to  ascend  to  heaven  where, 
seated  on  a  celestial  car,  one  is  sure  to  be  filled  with  trans- 
ports of  joy  at  the  adorations  of  AjDsaras.^  By  plunging  in  the 
waters  of  Hiranyavindu  with  a  concentrated  mind  and  reverenc- 
ing that  sacred  stream,  and  bathing  next  at  Ku^eQaya  and 
Devanta,  one  becomes  cleansed  of  all  one's  sins.-^*  Repairing  to 
Indratoya  in  the  vicinity  of  the  mountains  of  Gandhamadana 
and  next  to  Karatoya  in  the  country  called  Kuranga,  one 
should  observe  a  fast  for  three  days  and  then  bathe  in  those 
sacred  waters  with  a  concentrated  heart  and  pure  body.  By 
doing  this,  one  is  sure  to  acquire  the  merit  of  a  Horse-sacri- 
fice.^^ Bathing  in  Gangadwara  and  Kucjavarta  and  Vilwaka  in 
the  Blue  mountains,  as  also  in  Kanakhala,  one  is  sure  to  become 
cleansed  of  all  one's  sins  and  then  ascend  to  heaven.-^^  If  one 
becomes  a  Brahmacharin  and  subdues  one's  wrath,  devotes  one- 
self to  truth  and  practises  compassion  towards  all  creatures,  and 
then  bathes  in  the  Lake  of  Waters,  one  is  sure  to  acquire  the 
merit  of  a  Horse-sacrifice.-^^  That  part  where  Bhagirathi- 
Ganga  flows  in  a  northward  direction  is  known  as  the  union  of 
heaven,  Earth,  and  the  nether  regions.  Observing  a  fast  for 
one  month  and  bathing  in  that  sacred  Tirtha  which  is  known 
to  be  acceptable  to  Mahe^wara,  one  becomes  competent  to 
behold  the  deities.^*  One  who  gives  oblations  of  water  unto 
one's  Pitris  at  Saptaganga  and  Triganga  and  Indramarga, 
obtains  ambrosia  for  food  if  one  has  still  to  undergo  rebirth.-^^ 
The  man  who  in  a  pure  state  of  body  and  mind  attends  to  his 
daily  Agni-hotra  and  observes  a  fast  for  one  month  and  then 
bathes  in  Mahagrama,  is  sure  to  attain  to  success  in  one  month.-^® 


*  The  river  Chenab  in  the  Punjab  was  known  in  former  times  by  the 
name  of  Chandrabhaga.  So  the  river  Jhelum  was  known  by  the  name 
of  Vitaeta.— T. 


Parva.]  anucasana  parva.  183 

By  bathing,  after  a  fast  of  tlirec  days  and    purifying   the    mind 
of  all  evil  passions,  in  the  large    lake   situate    in    Bhrigutunga, 
one  becomes  cleansed  of  even   the   sin    of  Brahmanicide.^^     By 
bathing  in  Kanyakupa   and  performing  one's   ablutions   in    Va- 
laka,  one  acquires  great  fame  among  even  the  deities  and  shines 
in  glory .^^     Bathing  in  Devika,   and   the    lake   known    by    the 
name  of  Sundarika,  as   also   in    the    Tirtha   called   A9wini,  one 
acquires,  in  one's  next  life,  great  beauty  of  form.^°     By    fasting 
for  a  fortnight  and  bathing  in  Mahaganga  and  Krittikangaraka, 
one  be3omes  cleansed  of  all  one's  sins  and   ascends   to   heaven."^ 
Bathing  in  Vaimanika  and  Kinkinika,  one  acquires   the    power 
of  repairing  everywhere  at  will  and   becomes  an   object   of  great 
respect  in  the   celestial   region    of  the  Apsaras.*-^     If  a  person, 
subduing  his  wrath  and    observing   the   vow   of  Brahnaacharyya 
for  three  days,  bathes  in  the  river  Vi})risa  at  the   retreat   called 
Kalika,  he  is  sure  to  succeed  in  transcending  the    obligation    of 
rebirth.-"     Bathing  in  the  asylum  that  is  sacred  to  the  Krittikas 
and  offering  oblations  of  water  to  the  Pitris,  and    then   gratify- 
ing Mahadeva,  one  becomes  pure  in  body  and  mind  and   ascends 
to    heaven.-^     If  one,  observing  a   fast   for   three    days   with  a 
purified  body  and  mind,  bathes  in  Mahapura,  one  becomes  freed 
from  the  fear  of  all  mobile  ajid  immobile  animals   as   also   of  all 
animals  having  two  feet.-*     By  bathing  in  the  Devadaru    forest 
and  offering  oblations  of  water  to  the  Pitris  and   dwelling   there 
for  seven  nights  with  a  pure  body  and  mind,  one  attains  to  the 
region  of  the  deities  on  departing   from   this   world.""     Bathing 
in  the  waterfalls  at    Carastamva   and  Ku^astamva   and    Drona- 
^armapada,  one  is  sure  to  attain    to  the   region    of  the   Apsaras 
where  one  is  waited  upon  with  dutiful  services  by   those   super- 
human   beings.-^     If  one,  observing    a    fast,  bathes   at    Chitra- 
kuta  and  Janasthuna  and  the  waters  of  Mandakini,  one  is  sure 
to  be   united    with    prosperity  that  is   royal.-f--'     By    repairing 
to  the  retreat  that  is  known  by  the  name   of  Cyama   and    resid- 
ing there  for  a  fortnight  and  bathing  in    the   sacred    water   that 


*  The  bense  is  that  one  proceeds  to  the  region  of  the  Apsaras   and    be- 
comes an  object  of  respect  there. — T. 
t  /.  e.,  oac  acquires  sovereignty. — T. 


184«  mahabhahata!  [Anuccisanikft 

lies  there,  one  acquires  the  power   of  disappearing  at    will    (and 
enjoying  the  happiness   that    has   been    ordained    for   the    Gan- 
dharvas).-®     Repairing  to    the    tirtha    known    by   the    name    of 
Kaugiki  and  residing  there    with   a   pure    heart    and    obtaining 
from  all  food  and  drink  for  three    days,  one  acquires   the    power 
of  dwelling   (in    one's   next   life)   in    the    happy  region  of  the 
Gandharvas.-*'     Bathing  in  the   delightful  tirtha   that   goes   by 
the  name  of  Gandhataraka  and  residing   there    for   one    month, 
abstainincr  all  the  while  from  food  and    drink,  one   acquires   the 
power  of  disappearing  at  pleasure  and,  then  in  one    and  twenty 
days,  oi   ascending  to  heaven.^**     He    that    bathes   in    the    lake 
known  by  the  name  of  Matanga  is  sure  to  attain    to    success    in 
one  nio-ht.     He  that  bathes  in  Analamva  or  the  eternal   Andha- 
ka,=^^  or  in  Naimisha,  or    the    tirtha    called    Swarga,  and    ofters 
oblations  of  water  to  the  Pitris,  subduing  his   senses   the    while, 
acquires  the  merit  of  a  human  sacritice.*^^     Bathing  in    Ganga- 
hrada  and  the    tirtha   known  by  the   name   of  Utplavana   and 
daily  Oiifering  oblations  of  water  there  for  a    full    month    to    the 
Pitris,  one  acquires  the    merit   of  a   Horse-sacrifice.^^     Bathing 
in  the  confluence  of  the  Ganga  and  the  Yamuna  as  also    at    the 
tirtha  in  the  Kalanjara  mountains  and    ofiering   every    day    ob- 
lations of  water  to  the  Pitris  for  a  full  month,  one   acquires  the 
merit  that  attaches  to  ten    Horse-sacrifices.'^*     Bathing   in   the 
Shashthi  lake  one  acquires  merit   much   greater   than    what   is 
attached  to  the  gift  of  food.     Ten  thousand    tirthas   and   thirty 
millions  of  other  tirthas  come  to  Prayaga  (the  confluence  of  the 
Ganga   and    the    Yamuna),  0    chief  of  Bharata's   race,  in    the 
month  of  Magha.     He  who  bathes  in    Prayaga,  with  a  restrain- 
ed soul  and  observing  rigid   vows   the    while,  in    the   month   of 
Magha,  becomes  cleansed  of  all    his   sins,  0    chief  of  Bharata's 
race,  and  attains  to  heaven.^^'^*^     Bathing  in  the  tirtha  that   is 
sacred  to  the  Maruts,  as  also  in    that    which   is   situate   in   the 
retreat  of  the  Pitris,  and  also  in  that  which  is   known   by    the 
name  of  Vaivaswata,  one  becomes  cleansed  of  all  one's  sins   and 

*  It  is  difficult  to  undei stand  the  connection  of  the  second  line  of 
Vei-de  31.  It  does  not  mean  'enters  the  eternal  region  called  Andhaka 
that  rests  on  nothinc;.'  Uuiuan  .saciiticei  were  performed  sometimes  in 
former  days. — T. 


Farva.]  ANUCASANA  I'ARVA.  18.J 

as  pure  and  sanctifted  aa  a  tirtha.'"  Repairing  to  Brahmasaras 
as  to  the  Bhagiratlii  and  bxthin.;  there  and  ottering  oblations  to 
the  Pitris  every  day  for  a  full  month,  abstaining  from  food  all 
the  while,  one  is  sure  to  attain  to  the  region  of  Soma.^®  Bath- 
ing in  Utpataka  and  then  in  Ashtavakra  and  offering  oblations 
of  water  to  the  Pitris  every  day  for  twelve  days  in  succession, 
abstaining  the  while  from  food,  one  acquires  the  merits  of  a 
Horse -sacrifice."'-'  Bathing  in  Acmaprishtha  and  Niravinda 
mountains  and  Kraunchapadi, — all  three  in  Gaya — one  bo- 
comes  cleansed  of  the  sin  of  Brahmanicide.  A  bath  in  the  first 
place  cleanses  one  of  a  single  Brahmanicide ;  a  bath  in  the 
second  cleanses  one  of  two  offences  of  that  character ;  and  a 
bath  in  the  third  cleanses  one  of  three  such  offences/®  Bath- 
ijig  in  Kalavinga,  one  acquires  a  large  quantity  of  water  (for 
use  in  the  next  world).  A  man,  by  bathing  in  the  city  of  Agni, 
acquires  such  merit  as  entitles  him  to  live  at  his  next  birth  in 
the  city  of  Agni's  daughter.*^  Bathing  in  Vi(;ala  in  Karavira- 
pura  and  offering  oblations  of  waters  unto  one's  Pitris,  and 
performing  one's  ablutions  in  Devahrada  too,  one  becomes  iden- 
tified with  Brahma  and  shines  in  glory  as  such.*"  Bathing  iu 
Punaravarta-Nanda,  as  also  Mahilnanda,  a  man  of  restrained 
senses  and  universal  compassion  repairs  to  the  celestial  gar- 
dens called  Nandana  of  Indra  and  is  waited  upon  there  by 
Apsarjls  of  diverse  tribes."  Bathing  with  concentrated  soul  in 
the  tirtha  that  is  called  after  the  name  of  Urvagi  and  that  is 
situate  in  the  river  Lohitya,  on  the  day  of  full  moon  of  the 
month  of  Ivartika,  one  attains  to  the  merits  that  attach  to  the 
sacrifice  called  Pundarika.*^  Bat'iing  in  Ramahrada  and  offer- 
ing oblations  of  water  to  the  Pitris  in  the  river  Viixu;a  (Beas), 
and  observing  a  fast  for  twelve  days,  one  becomes  cleansed  of 
all  sins.*'^  Bathing  in  the  tirtha  called  Mahfihrada  with  a  jmri- 
fied  heart  and  after  observing  a  fast  for  one  month,  one  is  sure 
to  attain  to  that  end  which  was  the  sage  Jamadagni's.''*^  By 
exposing  oneself  to  heat  in  the  tirtha  called  Yindhya,  a  person 
devoted  to  truth  and  endued  with  compassion  for  all  creatures 
should  then  betake  himself  to  austere  penances,  actuated  by 
humility.  By  so  doing,  he  is  sure  to  attain  to  ascetic  success 
in  course  of  a  single  month.'*'     Bathing  in  the  Narmada  as  also 

[     24     ] 


18S  mahabharata!!  [Anucasanika 

the  tirtha  known  by  the  name  of  Surparaka,  observing  a  fast 
for  a  full  fortnight,  one  is  sure  to  become  in  one's  next  birth  a 
prince  of  the  royal  line.*®  If  one  proceeds  with  restrained 
senses  and  a  concentrated  soul  to  the  tirtha  known  under  the 
name  of  Jamvumarga,  one  is  sure  to  attain  to  success  in  course 
of  a  single  day  and  night.*^  By  repairing  to  Chandalika^rama 
and  bathing  in  the  tirtha  called  Kokaraukha,  having  subsisted 
for  sometime  on  potherbs  alone  and  worn  rags  for  vestments, 
one  is  sure  to  obtain  ten  maidens  of  great  beauty  for  one's 
spouses.^"  One  who  lives  by  the  side  of  the  tirtha  known  by 
the  name  of  Kanyahrada  has  never  to  go  to  the  regions  of 
•Yama.  Such  a  person  is  sure  to  ascend  to  the  regions  of  felicity 
that  belong  to  the  celestials/^  One  who  bathes  with  restrained 
senses  on  the  day  of  the  new  moon  in  the  tirtha  known  by  the 
•name  of  Prabhasa,  is  sure,  O  thou  of  mighty  arms,  of  at  once 
attaining  to  success  and  immortality.^-  Bathing  in  the  tirtha 
known  by  the  name  of  Ujjanaka  which  occurs  in  the  retreat  of 
.irshtisena's  son,  and  next  in  the  tirtha  that  is  situate  in  the 
Tetreat  of  Pinga,  one  is  sure  to  be  cleansed  of  all  one's  sins.^^ 
Observing  a  fast  for  three  days  and  bathing  in  the  tirtha  known 
as  Kulya  and  reciting  the  sacred  Mantras  that  go  by  the  name 
of  Aghamarshana,  one  attains  to  the  merit  of  a  horse-sacri- 
fice.^^ Observing  a  fast  for  one  night  and  bathing  in  Pindaraka, 
one  becomes  purified  on  the  down  of  the  next  day  and  attains 
to  the  merit  of  an  Agnishtoma  sacrifice.^^  One  who  repairs  to 
Brahmasara  which  is  adorned  by  the  woods  called  Dharmaranya 
one  becomes  cleansed  of  all  one's  sins  and  attains  to  the  merit 
of  the  Pundarika  sacrifice.^*'  Bathing  in  the  waters  of  the 
Mainaka  mountain  and  saying  one's  morning  and  evening 
prayers  there  and  living  at  the  spot  for  a  month  restraining 
desire,  one  attains  to  the  merit  of  all  the  sacrifices.^''  Setting 
out  for  Kalodaka  and  Nandikunda  and  Uttara-manasa,  and 
reaching  a  spot  that  is  a  hundred  Yojanas  remote  from  any  of 
them,  one  becomes  cleansed  of  the  sin  of  foeticide  ^^  One  who 
succeeds  in  obtaining  a  sight  of  the  image  of  Nandi9vvara,  be- 
comes cleansed  of  all  sins.  Bathing  in  the  tirtha  called  Swarga- 
marga  one  is  sure  to  proceed  to  the  regions  of  Brahman  .^^  The 
celebrated  Himavat  is  sacred.     That  prince  of  mountains  is  the 


Parva.]  ANUCASAN.v  parva.  187 

father-in-law  of  Cankara.  He  is  a  mine  of  all  Jewells  and  gems 
and  is  the  resort  of  the  Siddhas  and  Chiiranas."®  That  regene- 
rate person  who  is  fully  conversant  with  the  Vcdas  and  who, 
regarding  this  life  to  be  exceedingly  unstable,  casts  off  his  body 
on  those  mountains,  abstaining  from  all  food  and  drink  ii> 
accordance  with  the  rites  laid  down  in  the  scriptures,  after  hav- 
ing adored  the  deities  and  bent  his  head  in  worship  of  the 
ascetics,  is  sure  to  attain  to  success  and  proceed  to  the  eternal 
regions  of  Brahman.^^"^-  There  is  nothing  unattainable  to  him 
who  resides  in  a  tirtha,  restraining  lust  and  subjugating  wrath, 
in  consequence  of  such  residence.®^  For  the  purpose  of  re- 
pairing to  all  the  tirtha?  in  the  world,  one  should  mentally 
think  of  those  amongst  them  that  are  almost  inaccessible  or 
sojourns  to  which  are  attended  with  insurmountable  diffi- 
culties."* Sojourns  to  tirthas  is  productive  of  the  merits  of 
sacrifices.  They  are  competent  to  cleanse  everybody  of  sin. 
Fraught  with  great  excellence,  they  are  capable  of  leading  to 
heaven.  The  subject  is  truly  a  great  mystery.  The  very  deities 
should  blathe  in  tirthas.  To  them  also  they  are  sin-cleansing.^^ 
This  discourse  on  tirthas  should  be  imparted  to  Brahmanas,  and 
to  such  honest  or  righteous  persons  as  are  bent  upon  achieving 
what  is  for  their  own  good.  It  should  also  be  recited  in  the 
hearing  of  one's  well-wishers  and  friends  and  of  one's  obedient 
and  devoted  disciples.""  Angiras  possessed  of  great  ascetic 
merit,  had  imparted  this  discourse  to  Gautama.  Angiras  him- 
self had  obtained  it  from  Kagyapa  of  great  intelligence."^  The 
great  Rishis  regard  this  discourse  as  worthy  of  constant  repeti- 
tion. It  is  the  foremost  of  all  cleansing  things.  If  one  recites) 
it  regularly  every  day,  one  is  sure  to  become  cleansed  of  every 
sin  and  departing  this  life  to  proceed  to  heaven."^  One  who 
listens  to  this  discourse  recited  in  his  hearing, — this  discourse, 
viz.,  of  Angiras,  that  is  regarded  as  a  mystery, — is  sure  to 
attain  in  one's  next  life  to  birth  in  a  good  family  and,  what  ia 
more,  one  would  become  endued  with  the  memory  of  one's 
previous  existence.'  ""'•' 


[AiiiiAifisavika 


Section  XXVI. 


"Vai^ampayana  said, — 'Equal  unto  Vrihaspati  in  intelligence 
and  Brahman  himself  in  forgiveness,  resembling  Cakra  in  prow- 
ess  and    Surya   in    energy,^    Bhishma   the   son    of    Ganga,    of 
infinite    might,    had   been   overthrown    in    battle   by     Arjuna. 
Accompanied   by    his   brothers   and    many    other  people,   king 
Yudhishthira  asked  him   these   questions.-     The   old    hero   was 
lying  on  a  bed  that  is  coveted  by  heroes,  in  expectation    of  that 
auspicious  time  Avhen  he  could  take  leave  of  his   physical    frame. 
Many  great  Rishis  had  come  there  for  seeing  that    foremost   one 
of  Bharata's  race,^     Amongst   them    were   Atri  and   Va(;ishtha 
and  Bhrigu  and  Pulastya  and  Pulaha  and    Kratu.     There   were 
also  Angiras   and  Gotama   and    Agastya   and   Sumati   of  well- 
restrained  soul,*  and  Vi9waraitra  and  Sthula^iras  and    Samvarta 
and  Pramati  and  Dama.     There  were  also  Vrihaspati  and   U(ja- 
nas,  and  Vyasa  and  Chyavana  and  Kac^yapa  and   Dhruva,^  and 
Durvasas  and    Jamadagni  and   Markandeya   and   Galava,  and 
Bharadvvaja  and    Raibhya   and   Yavakrita   and   Trita.^     There 
"were  Sthulaksha  and  Cavalaksha  and    Kanwa   and   Medhatithi 
and    Kri(;a,    and   Narada   and   Parvata   and    Sudhanwan   and 
Ekata  and  Dwita.'^     There  were   also   Nitambhu  and   Bhuvana 
and  Dhaumya  and  Catananda  and  Akritavrana,  and  Rama  the 
son  of  Jamadagni  and  Kacha.^     All  these  high-souled  and  great 
Ri?his  came  there  for  seeing  Bhishma  lying  on  his  bed  of  arrows. 
Yudhishthira  with   his   brothers   duly    worshipped   those   high- 
souled  Rishis  who  had  come  there,  one  after  another   in   proper 
order.     Receiving   that    worship,  those   foremost   of  RishLs  sat 
themselves  down  and  began   to  converse   with   one   another.''"^** 
Their  conversation  related  to  Bhishma,  and   was   highly   sweet 
and  agreeable  to  all    the   senses.     Hearing   that    talk   of  theirs 
having  reference  to  himself,  Bhishma  became  filled  with   delight 
and  regarded  himself  to  be  already   in    heaven.^^     Those   Rishis 
then,  having  obtained  the   leave  of  Bhishma   and   of  the    Pan- 
dava  princes,  made  themselves  invisible,  vanishing   in   the  very 
sight  of  all  the   beholders.^"     The    Pandavas   repeatedly   bowed 
and  offered  their  adorations  to  those  highly-blessed    Rishis   even 


rurvd.]  ANUC.VS.VN.V  PARVA.  1^0 

after  they  Ind  midc  themselves?  invisible.^''  They  then,  with 
cheerful  souls,  waited  upon  the  sou  of  Ganga  even  as  Brfihmanas 
versed  in  Mantras  wait  with  reverence  upon  the  rlsinj^  Sun.^* 
The  Pandavas  beheld  that  the  points  of  the  compass  blazed 
forth  with  splendour  in  consequence  of  the  enersfy  of  their 
penances,  and  became  filled  with  wonder  at  the  sight. ^'^'  Think- 
ing of  the  high  blessedness  and  pusssance  of  those  Rishis,  the 
Pfindava  princes  beofan  to  converse  on  the  subject  with  their 
grandsire  Bhishma."^*' 

Vaicampayana  continued, — "  After  that  conversation  was 
over,  the  righteous  Yudhishthira,  the  son  of  Piindu,  touched 
Bhishma's  feet  with  his  head  and  then  resumed  his  questions 
relating  to  morality  and  righteousness.^^ 

"  Yudhishthira  said, — 'Which  countries,  which  provinces, 
which  retreits,  which  mountains,  and  which  rivers,  0  grandsire, 
are  the  foremost  in  point  of  sanctity  ?''* 

"Bhishma  said, — 'In  this  connection  is  cited  the  old  narra- 
tive of  a  conversation  between  a  Brahmana  in  the  observance 
of  the  Cila  and  the  Unccha  vows,  0  Yudhishthira,  and  a  Bishi 
crowned  with  ascetic  success/^  Once  on  a  time,  a  foremost 
person,  having  roamed  over  this  entire  Earth  adorned  with 
mountains,  arrived  at  last  in  the  house  of  a  foremost  person 
leading  the  domestic  mode  of  life-"  in  accordance  with  the  Cila 
vow.  The  latter  welcomed  his  guest  with  due  rites.  Received 
with  such  hospitality,  the  happy  Rishi  passed  the  night  happily 
in  the  house  of  his  host."^  The  next  morning  the  Brahmana 
in  the  observance  of  the  Cila  vow,  having  finished  all  his  morn- 
ing acts  and  rites  and  purified  himself  duly,  very  cheerfully 
approached  his  guest  crowned  with  ascetic  success.""  Meeting 
with  each  other  and  seated  at  their  ease,  the  two  began  to 
converse  on  agreeable  subjects  connected  with  the  Vedas  and 
the  Upanishats."^  Towards  tho  conclusion  of  the  discourse, 
the  Brahmana  in  the  observance  of  the  Cila  vow  respectfully 
addressed  the  Rishi  crowned  with  success.  Endued  with  in- 
telligence, he  put  this  very  question  which  thou,  O  Yudhish- 
thira, hast  put  to  me.-* 

•■  'The  poor  Brahmana  said, — What  are  tho.se  countries,  what 
those  provinces,    what   those  retreats,  what   those    mountains, 


190  MAHABHARATA.  [AniLccisaniki% 

and  what  those  rivers,  that  should  be  regarded   as  the   foremost 
in  point  of  sanctity  ?     Do  thou  discourse  to  me  on  this  ! — "^ 

"  'The  Rishi  crowned  with  success  said, — Those  countries, 
those  provinces,  those  retreats,  and  those  mountains,  should  be 
regarded  as  the  foremost  in  point  of  sanctity  through  which  or 
by  the  side  of  which  that  foremost  of  all  rivers,  viz.,  Bhagi- 
rathi,  flows.-®  That  end  which  a  creature  is  capable  of  attain- 
ing by  penances,  by  Brahmacharyya,  by  sacrifices,  or  by  prac- 
tising Renunciation,  one  is  sure  to  attain  by  only  living  by  the 
side  of  the  Bhagirathi  and  bathing  in  its  sacred  waters.^''  Those 
creatures  whose  bodies  have  been  sprinkled  with  the  sacred 
waters  of  Bhagirathi  or  whose  bones  have  been  laid  in  the 
channel  of  that  sacred  steam,  have  not  to  fall  away  from  heaven 
at  any  time.*-^  Those  men,  O  learned  Brahmana,  who  use 
the  waters  of  Bhagirathi  in  all  their  acts,  surely  ascend  to 
heaven  after  departing  from  this  world."^  Even  those  men  who,, 
having  committed  diverse  kinds  of  sinful  deeds  in  the  first  part 
of  their  lives,  betake  themselves  in  after  years  to  a  residence  by 
the  side  of  Ganga,  succeed  in  attaining  to  a  very  superior  end,'*'* 
Hundreds  of  sacrifices  cannot  produce  that  merit  which  men 
of  restrained  souls  are  capable  of  acquiring  by  bathing  in  the 
sacred  waters  of  Ganga.'*^  A  person  is  treated  with  respect 
and  worship  in  heaven  for  as  long  a  period  as  his  bones  lie  in 
the  channel  of  Ganga.^^  Even  as  the  Sun,  when  he  rises  at 
the  dawn  of  day,  blazes  forth  in  splendour,  having  dispelled 
the  gloom  of  night,  after  the  same  manner  the  person  that  has 
bathed  in  the  waters  of  Ganga  is  seen  to  shine  in  splendour, 
cleansed  of  all  his  sins.^'*  Those  countries  and  those  points  of 
the  compass  that  are  destitute  of  the  sacred  waters  of  Ganga 
are  like  nights  without  the  moon  or  trees  without  flowers.''* 
Verily,  a  world  without  Ganga  is  like  the  different  orders  and 
modes  of  life  when  they  are  destitute  of  righteousness  or  like 
sacrifices  without  Soma.'*'^  Without  doubt,  countries  and  points 
of  the  compass  that  are  without  Ganga  are  like  the  firmament 
without  the  Sun,  or  the  Earth  without  mountains,  or  the  welkin 
without  air.'*''     The  entire  body  of  creatures  in  the  three   worlds^ 

*  'Nyastani'    lias 'Gang ny am'  undcrfctood  after  H.—T. 


Pai'Va.]  ANUCASANA  PAYA.  101 

if  served  with  the  auspicious   waters   of  Ganga,  derive   a   plea- 
sure the  like  of  which  they  are  incapable  of  deriving    from    any 
other  source.^^     He   who   drinks   Ganga   water   that   has   been 
heated  by  the  Sun's  rays  derives  merit  much  greater  than    that 
which  attaches  to   the    vow   of  subsisting   upon    the   wheat   or 
grains  of  other  corn  picked  up  from    cowdung."**     It   cannot   be 
said  whether  the  two  are    equal  or   not,  viz.,  he    who   performs 
a  thousand  Chandrayana  rites  for  purifying  his  body  and  he  who 
drinks  the  water  of  Ganga.^'-'     It  cannot   be  said   whether  the 
two  are  equal  or  not,  viz.,  one  who  stands  for   a  thousand  years 
on  one  foot  and  one  who  lives  for  only  a  month   by    the   side   of 
Ganga/"     One  who  lives  permanently  by  the  side   of  Ganga   is 
superior  in  merit  to  one  who  stays  for  ten  thousand  Yugas   with 
head  hanging   downwards."     As   cotton,   when   it    comes   into 
contact  with  lire,  is  burnt  oft"  without  a   remnant,  even   so   the 
sins  of  the  person  that  has  bathed  in   Ganga   become   consumed 
without  a  remnant.*-     There  is  no   end    superior   to   Ganga   for 
those  creatures  who,   with   hearts   attlicted   by   sorrow,  seek   to 
attain  to  ends  that  may  dispel  that  sorrow  of  theirs.''"    As  snakes 
become  deprived  of  their  poison   at   the    very   sight   of  Garuda, 
even  so  one  becomes  cleansed  of  all  one's  sins  at    the  very   sight 
of  the  sacred  stream  of  Ganga.**     They  that  are  without   right- 
eous fame  and    that   are   addicted    to   deeds   of  sinfulness,  have 
Ganga  for  their   fame,  their    protection,  their    means   of  rescue, 
their  refuge  or  cover.*^     Many  wretches   among    men    who  be- 
come afflicted  with  diver.se  sins  of  a  heinous   nature,  when    they 
are  about  to  sink  into  hell,  are  rescued   by  Ganga   in    the   next 
world    (if,    notwithstanding    their   sins,  they    seek    the    aid    of 
Gaiiga  in  their  after  years).*"     They,  O  foremost   of  intelligent 
men,  who  plunge   every    day   in    the   sacred    waters  of  Ganga, 
become  the  equals  of  great    Munis   and   the   very   deities   with 
Vasava  at  their  head.*^     Those  wretches  among    men   that   are 
destitute   of  humility   or    modesty   of  behaviour   and   that   are 
exceedingly  sinful,   become   righteous  and   good,  O  Brahmana, 
by  betakuig  themselves  to  the  side  of  Ganga.***     As  Amrita  is  to 
the  deities,  as   Swadha  is   to    the    Pitris,  as   Sudha   is   to   the 
Nagas,  even  so  is  Ganga- water  to  human  beings.'-*     As  children 
afflicted  with  hanger  solicit   their    mothers  for   food,  after   the 


192  MAHABHARATA.  [Anuxisanika 

sirae  manner  do  people  desirous  of  their  highest  good   pay   court 
to  Ganga.^"     As  the  region  of  the  self-born    Brahman  is  said   to 
be  the  foremost  of  all  places,  even  so  is  Gangil  said   to   be    fore- 
most of  all  rivers  for  those  that  desire  to  bathe.''^     As  the   Earth 
and  the  cow  are  said  to  be    the   chief  sustenance    of  the   deities 
and   other   celestials,    even    so   is    Ganga   the   chief  sustenance 
of  all  living   crextures.*^-     As   the   deities   support   themselves 
upon  the  Amrita  that  occurs  in  the  Sun  and  the  Moon  and  that 
is  offered  in  diverse  sacrifices,  even  so  do  human  beings   support 
themselves  upon  Ganga- water.^^     One  besmeared  with  the   sand 
taken  fro.n  the  shores  of  Ganga   regards   oneself  as   a   denizen 
of  heaven,  adorned  with   celestiul   unouents.°*     He   who   bears 
on  his  head  the  mud  taken  from   the  banks   of  Ganga   presents 
an    effulgent    aspect    e]ual    to   that    of  Surya    himself  bent   on 
dispelling  the  surroundhig  darkness.^°     When  that   wind    which 
is  moistened  with  the    particles   of  Ganga-water   touches   one's 
person,  it  cleanses  him  immediately    of  every    sin.""     A   person 
adlicted  by  calamities  and  about   to   sink    under   their    weight, 
finds  all  his  calamities  dispelled  by  the  joy  which  springs   up   in 
his  heart  at  si^^ht  of  that  sacred  stream.^'^     By  the  melody  of  the 
swans  and  Kokas  and  other  aquatic  fowl  that  play  on  her  breast, 
Ganga  challenges  the  very  Gandharvas  and    by  her   high    banks 
the  very  mountains  on  the  Earth.^^    Beholding  her  surface  teem- 
ing with  swans  and  diverse  other  aquatic  fowl,  and  having  banks 
adorned  with  pasture  lands  with  kine    grazing  on  them.  Heaven 
herself  loses  her  pride/'-*     The  high  happiness  which  one    enjoys 
by  a  residence  on  the  banks  of  Ganga,  can  never  be   his   who  is 
residing  even  in  heaven.""     I  have  no  doubt   in    this   that   the 
person  who    is  aHflicted    with    sins    perpetrated    in    speech    and 
thought  and  overt  act,  becomes  cleansed    at    the    very    sight    of 
Ganga."^     By  beholding    that   sacred    stream,  touching   it,  and 
bathing  in  its  waters,  one  rescues  one's  ancestors  to  the   seventh 
degree,  and  one's  descendants  to  the  seventh  degree,  as  also  other 


*  The  deities  are  supported  by  the  ofierini^s  made  in  sacrifices.  These 
offerings  consist  of  the  pro  luctions  of  tlie  E.irth  and  tlie  butter  pro- 
duced by  the  cow.  The  deities,  therefore,  are  said  to  be  chiefly  support- 
ed by  the  Eartli  and  the  cow.  The  Asuras,  by  afflicting  the  Earth  and 
kiilinji  kiue  used  to  weaken  the  deities. — T, 


Piirva.]  ANUCASANA  PARVA."  193 

ancestors  and  descendants."'-  By  liearing  of  Gaiiga,  by  wishing 
to  repair  to  that  river,  by  drinking  its  waters,  by  touching 
those  waters,  and  by  bithing  in  them,  a  person  rescues  both 
his  paternal  and  maternal  races.*^  By  seeing,  touching,  and 
drinking  the  waters  of  Oanga,  or  by  applauding  them,  hundreds 
and  thousands  of  sinful  men  become  cleansed  of  all  their  sins.** 
They  who  wish  to  make  their  birth,  life  and  learning  fruitful, 
should  repair  to  Ganga  and  gratify  the  Pitris  and  the  deities  by 
offering  them  oblations  of  water."^  The  merit  that  one  earns 
by  bathing  in  Ganga  is  such  that  the  like  of  it  is  incapable 
of  being  earned  through  the  acquisition  of  sons  or  wealth  or  the 
performance  of  meritorious  acts.""  Those  who,  although  possessed 
of  the  physical  ability,  do  not  seek  to  have  a  sight  of  the  aus- 
picious Ganga  of  sacred  current,  are,  without  doubt,  to  be  likened 
to  persons  atHicted  with  congenital  blindness  or  those  that  are 
dead  or  those  that  are  destitute  of  the  power  of  locomotion 
through  palsy  or  lameness."^  What  man  is  there  that  would 
not  reverence  this  sacred  stream  that  is  adored  by  great  Rishis 
conversant  with  the  Present,  the  Past,  and  the  Future,  as  also 
bv  the  very  deities  with  Indra  at  their  head  ?"'^  What  man  is 
there  that  would  not  seek  the  protection  of  Ganga  w^hose  pro- 
tection is  sought  by  forest  recluses  and  house-holders,  by  Yatis 
and  Brahmacharins  alike  ?"^  The  man  ot  righteous  conduct 
w^ho,  with  rapt  soul,  thinks  of  (Janga  at  the  time  wdien  his 
life-breaths  are  about  to  leave  his  body,  succeeds  in  attaining  to 
the  highest  end.^**  That  man  w^ho  dwells  by  the  .side  of  Ganga 
up  to  the  time  of  his  death,  adoring  her  wdth  reverence,  becomes 
freed  from  the  fear  of  every  kind  of  calamity,  of  sin,  and  of 
kings.''^  When  that  highly  sacred  stream  fell  from  the  firma- 
ment, Maheijwara  held  it  on  his  head.  It  is  that  very  stream 
which  is  adored  in  heaven.*^"  The  three  regions,  (viz.,  Earth, 
Heaven,  and  the  nether  place  called  Patala)  are  adorned  by  the 
three  courses  of  this  sacred  stream.  The  man  who  uses  the 
waters  of  that  stream  becomes  certainly  crowned  with   success.^' 


*  The  river  Ganga  has  three  courses.     On    Earth    it    is    called    Bhagi- 
rathi  or  Gangfi  ;  in  heaven    it   is   calle'l    Mand&kini ;  and   iu   the   nether 
regions  it  is  known  by  the  name  of  Bhognvati. — T. 
[     25     ] 


194i  MAHABfTARATAi  [Amicasaiiika 

As  the  solar  ray  is  to  the  deities  in  heaven,  as  Chandra  mas  is  to 
the  Pitris,  as  the  king  is  to  human  beings,  even  so  is  Ganga 
unto  all  streams.*^*  One  who  becomes  bereaved  of  mother  or 
father  or  sons  or  spouses  or  wealth  does  not  feel  that  grief  which 
becomes  one's,  when  one  becomes  bereaved  of  Ganga/^  One  does 
not  obtain  that  joy  through  acts  that  lead  to  the  region  of 
Brahman, 'or  through  such  sacrifices  and  rites  that  lead  to  heaven, 
or  through  children  or  wealth,  which  one  obtains  from  a  sight 
of  Ganga.-|-^^  The  pleasure  that  men  derive  from  a  sight  of 
Ganga  is  equal  to  what  they  derive  from  a  sight  of  the  full 
moon.'^^  That  man  becomes  dear  to  Ganga  who  adores  her  with 
deep  devotion,  with  mind  wholly  fixed  upon  her,  with  a  rever- 
ence that  refuses  to  take  in  aiiy  other  object  within  its  sphere, 
with  a  feeling  that  there  is  nothing  else  in  the  universe  worthy 
■of  similar  adoration,  and  with  a  steadiness  that  knows  no  fall- 
ing away/^  Creatures  that  live  on  Earth,  in  the  welkin,  or  in 
Heaven, — indeed,  even  beings  that  are  very  superior, — should 
always  bathe  in  Ganga.  Verily,  this  is  the  foremost  of  all  duties 
with  those  that  are  righteous/^  The  fame  of  Ganga  for  sanctity 
lias  spread  over  the  entire  universe,  since  she  bore  all  the  sons 
'Of  Sagara,  Avho  had  been  reduced  to  ashes,  from  here  to 
Heaven. ij:"'^  Men  who  are  washed  by  the  bright,  beautiful,  high, 
and  rapidly  moving  waves,  raised  by  the  wind,  of  Ganga,  be- 
come cleansed  of  all  their  sins  and  resemble  in  splendour  the 
Star  of  day  with  his  thousand  rays.®^  Tho.se  men  of  tranquil 
souls  that  have  cast  off  their  bodies  in  the  waters  of  Ganga. 
whose  sanctity  is  as  great  as  that  of  the  butter  and  other 
liquids  poured  in  sacrifices  and  which  are  capable  of  conferring 
merits  equal  to  those  of  the  greatest  of  sacrifices,  have  certainly 
attained  to  a  station  equal  to  that  of  the  very  deities.^^     Verily, 

*  'Deve^ah'  is  lit.  tlie  lord  of  the  deities  ;  but  here  it  means  the  King 
or  Emperor. — T. 

t  'Ai-anyaih'  is  explained  by  the  Commentator  as  implying  course  of 
conduct  leading  to  Brahmaloka. — T. 

I  The  jitory  refiii-red  lo  is  this:  king  Sagara  of  the  Solar  race  had 
sixty  thousand  sons,  all  of  whom  were  reduced  to  ashes  by  the  curse  of 
Kapila.  Afterwards  Bhagiratlu,  a  prince  of  the  same  race,  brought 
down  Ganga  from  heaven  for  their  redemption. — T. 


I 


Farva.]  anucasana  parva.  W5 

Gaiiga,  possessed  of  fame  and  vast   extent   and    identical    with 
the  entire  universe  and  reverenced  by  the  deities  with    Indra   at 
their   head,  the    Munis,   and   human    beings,    is   conipetent    to 
bestow  the  fruition  of  all  their  wishes  upon  them  that  are  blind, 
tlicra  that  are  idiots,  and  them  that  arc  destitute  of  all  things.*^* 
They  that  sought  the  refuge  of  Gangil,  that  protectress  of  all  the 
universe,  that  flows  in  three  currents,  that  is  filled    with    water 
at  once  highly   sacred   and   sweet  as   honey   and   productive  of 
every  kind  of  good,  have  succeeded  in  attaining  to  the  beatitude 
of  Heavcn.-f-''*     That  mortal  who  dwells  by   the   side   of  Ganga. 
and  beholds   her   every  day,  becomes  cleansed   by  her  sight  and 
touch.     Unto   him  the  deities  give  every  kind  of  happiness  here 
and  a  high  end  hereafter,'^"     Ganga  is   regarded   as  competent  to 
rescue  every  creature  from  sin  and  lead   him   to   the   felicity   of 
Heaven.     She  is  held  to  be  identical  with  Pri^ni  the  mother   of 
Vishnu.     She  is  identical  with  the  Word  or  Speech.   She  is  very 
remote,  being  incapable  of  easy  attainment.     She  is  the  embodi- 
ment of  auspiciousness,  and  prosperity.  She  is  capable  of  bestow- 
ing the  six    well-known    attributes  beginning   with  lor({ship   or 
puissance.     She  is  always  inclined  to  extend    her  grace.     She  is 
the  displayer  of  all  things  in  the  universe,  and  she   is   the   high 
refuge  of  all    creatures.     Those   who   souglit   her   protection   in 
this  life  have  surely  attained  to  heaven.^'^     The   fame   of  Ganga 
has  spread  all  over  the  welkin,  and  Heaven,  and  Earth,  and   all 
the    points,    cardinal   and   subsidiafy^  of  the   compass.     Mortal 
creatures,  by  using  the  waters   of  that   forem.ost   of  streams,  al- 
ways become  crowned  with   high    success.®^     That   person    who, 
himself  beholding  Ganga,  points  her   out   to   others,  finds   that 
Ganga  rescues  him  from   rebirth   and   confers   Emancipation  on 
him.     Gangil  held  Guha,  the  generalissimo  of  the  celestial  forces, 
in  her  womb.     She  bears  the  most   precious   of  all    metals,  viz., 
gold,  also  in  that  womb  of  hers.     They  who  bathe  in  her   waters 
every  day  in  the  morning,   succeed  in  obtaining  the  aggregate  of 

*  'Identical  with  the  universe'  because  capable  of  conferring  the 
fruition  of  every  wish.  'Vrihati,' — literally,  large  or  vast,  is  explained 
by  the  Commentator  as  implying  'foremost'  or  'superior.' — T. 

t  'Madhumatim'  is  explained  as  'conferriug  the  fruits  of  all  good 
»ctiom,'— T, 


190  MAHABHARATA,  [AnucasfiTiika 

three,   viz.,   Righteousness   and   Wealth   and    Pleasure.     Those 
■waters  are,  again,  equal  in  point  of  sanctity  to  the  butter  that  is 
poured  with  Mantras  on  the  sacrificial  fire.     Capable  of  cleansing 
one  from  every  sin,  she  has  descended   from  the   celestial    region 
and  her  current  is  held  in  high  esteem  by  every  one.®"^    Ganga  is 
the  daughter  of  Himavat,   th&  spouse  of  Hara,  and  the  ornament 
of  both  Heaven  and  Earth.     She  is  the   bestower   of  everything 
auspicious,  and  is  competent  to  confer  the   six  well-known  attri- 
butes beginning  with  lordship  or  puisi?ance.  Verily,  0  king,  Ganga 
is  the  one  object  of  great  sanctity  in  the  three  worlds  and  confers 
merit  upon  all.^^     Truly,  0    monarch,  Ganga    is    Righteousness 
in  liquefied  form.     She  is  energy  also  running  in    a   liquid    form 
over  the  Earth.     She  is  endued  with  the  splendour  or   puissance 
that  belongs  to  the  butter  that  is  poured    with  Mantras   on   the 
sacrificial  fire.     She  is  always  adorned  Avith   large  waves  as  also 
with  Brahmanas  who  may  at  all  times  be  seen   performing   their 
ablutions  in  her  waters.     Falling   from    Heaven,   she   was   held 
by  Civa  on  his  head.     The  very  mother  of  the   heavens,  she  has 
sprung  from  the  highest  mountain  for  running   over  the   plains 
and  conferring  the  most  precious  benefits  on  all  creatures   of  the 
Earth.^*^     She  is  the  highest  cause  of  all  things  ;  she  is  perfectly 
stainless.     She  is  as  subtile   as  Brahma.     She   affords   the   best 
bed  for  the  dying.     She  leads  creatures  very   quickly  to  heaven. 
She  bears  away  a   large  volume   of  water.     She   bestows  great 
fame  on  all.     She  is  the   protectress   of  the   universe.*     She   is 
identical  with  every  form.     She  is  very   much   coveted   by   per- 
sons crowned  with  success.     Verily,  Ganga  is  the  path   to   Hea- 
ven of  those  that  have  bathed   in    her   current.f^^     The    Brah- 
manas hold  Ganga  as  equalling   the    Earth    in    forgiveness,  and 
in  the   protection   and   upholding   of  those   that   live   by    her ; 
further,  as  equalling  Fire  and  Surya  in  energy   and   splendour ; 
and,  lastly,  as  always  equalling  Guha  himself  in    the    matter  of 
showing  favours  unto  the  regenerate  class.:}:'-'"     Those   men   who, 

*  'Vi^wam  avanti  iti.'     The  absence  of  'num'  is  'arsha.' — T. 

t  'Bhuvanasya'  is  'swargasya.' — T. 

I  The  construction  of  this  Verse  is  not  difTicult  though  the  order  of 
the  words  is  a  little  involved.  Both  the  Vernacular  translators  Lave 
misunderstood  it  completely. — T. 


Parva.]  anucasana  pakva.  197 

in  this  life,  even    mentally    seek    with    their    whole   souls   that 
sacred  stream  whicli  is  jjraiscd  by  the   Rishis,  which    has    Issued 
out  of  the  feet  uf  Vishnu,  which  is  very  ancient,  and    which    is 
exceedingly  sacred,  succeed  in  repairing  to  the  regions   of  Brah- 
man.'-'^    Fully  convinced  that  children  and  other  possessions,  as 
also  regions  possessed    of  every    kind   of  I'elicity,  are   transitory 
or  liable  to  destruction,   men  of  subdued  souls,  who  are  '  desirous 
of  attaining  to  that  everlasting  station  which    is  identical    with 
Brahma,  always  pay  their  adorations   to   Ganga   with    that    re- 
verence and  love  which  are  due  from   a  son  to  a   mother."*     The 
man  of  cleansed  soul  who  is  desirous  of  achieving  success  should 
seek  the  protection  of  Ganga   who   Is   like   a   cow    that   yields 
Amrita  instead  of  ordinary  milk,  who   is   prosperity's  self,  who 
is  possessed  of  omniscience,  who  exists   for   the   entire   universe 
of  creatures,  who  is  the   source  of  all  kinds  of  food,  who   is   the 
mother   of  all    mountains,  who   is   the   refuge   of  all    righteous 
persons,  who  is  immeasurable  in  puissance  and  energy,   and  who 
charms  the  heart  of  Brahman    himself '•'^     Having,  with   austere 
penances,    gratified    all   the     deities    with    the   Supreme   Lord 
(Vishnu),  Bhagiratha  brought  Ganga  down  on  the    Earth.     Re- 
pairing unto  her,  men   always   succeed   in    freeing   themselves 
from  every  kind  of  fear   both   here   and    hereafter.^^     Observing 
with  the  aid  of  intelligence,  I  have  mentioned   to   thee   only    a 
small  part   of    the    merits   of  Ganga.     j\Iy    power,  however,  is 
inadequate  to  speak  of  all  the    merits   of  the   sacred   river,    or, 
indeed,  to  measure   her   puissance   and   sanctity.'-"'     One    may, 
putting  forth  one's  best  powers,  count  the  stones  that   occur   in 
the  mountains  of  Meru  or  measure  the  waters  that  occur  in  the 
ocean.     But  one  cannot  count  all  the    merits   which   belong   to 
the  waters  of  Ganga.^^     Hence,  having  listened  to  these   parti- 
cular merits  of  Ganga  which  I  have  uttered  with  great  devotion, 
one  should,  in  thought,  word,  and  deed,   reverence   them    with 
faith  and  devotion.^^     In  consequence  of  thy  having  listened    to 
those  merits  which  I  have  recited,  thou  art  sure   to   fill   all   the 
three  regions  with  fame  and  attain  to  a  measure  of  success   that 
is  very  large  and  that  ii  difficult   of  being  attained   to   by    any 
other  person.     Verily,  thou   shalt,  soon  after   that,  sport  in  joy 
in  many  a  region  of  great  felicity  created  by   Ganga  herself  for 


198  MAnABHAR\TA.  [Anueasuniko/ 

those  that  reverence  her.^°''  Ganga  always  extends  her  grace- 
unto  those  that  are  devoted  to  her  in  humbleness  of  heart.  She 
unites  those  that  are  so  devoted  to  her  with  every  kind  of 
happiness.  I  pray  that  the  highly-blessed  Ganga  may  always 
inspire  thy  heart  and  mine  with  such  attributes  as  are  fraught 
with  rio^hteousness  ' — '^"^ 

"Bhishma  continued, — 'The  learned  ascetic  endued  with  high 
soul  and  great  splendour,  and  crowned   with   success,  having   in 
this  manner  discoursed  unto  that  poor  Brahmana  in    the   obser- 
vance of  the  Gila  vow,  on  the  subject  of  the   infinite    merits   of 
Ganga,  then  ascended  the  firmament.^"-     The   poor   Brahmana 
in  the  observance  of  the  Gila  vow,  awakened   by   the   words   of 
that  ascetic  crowned  with  success,  duly  sought  the  protection   of 
Ganga  and  attained  to  high  success.^"^     Do  thou   also,  0  son    of 
Kunti,  seek  Ganga  with   great   devotion,  for   thou   shalt   then, 
as  the  reward  thereof,  attain  to  high  and  excellent  success  !'  "^°* 

Vaigampayana  continued, — "Hearing  this  discourse  from 
Bhishma  that  was  fraught  with  the  praise  of  Ganga,  Yudhish- 
thira  with  his  brothers  became  filled  with  great  delight.^"^  That 
person  who  recites  or  hears  recited  this  sacred  discourse  fraught 
with  the  praise  of  Ganga,  becomes  cleansed  of  every  sin."^"^ 


Section  XXVIL 

"Yudhishthira  said, — 'Thou,  0  grandsire,  art  ©ndued  with 
wisdom  and  knowledge  of  the  scriptures,  with  conduct  and  be- 
haviour, with  diverse  kinds  of  excellent  attributes,  and  also 
with  years.^  Thou  art  distinguished  above  others  by  intelli- 
gence and  wisdom  and  penances.  I  shall,  therefore,  0  thou 
that  art  the  foremost  of  all  righteous  men,  desire  to  address 
enquiries  to  thee  respecting  Righteousness.^  There  is  not  an- 
other man,  0  king,  in  all  the  worlds,  who  is  worthier  of  being 
questioned  on  such  subjects.  0  best  of  kings,  how  may  one, 
if  he  happens  to  be  a  Kshatriya  or  a  Vai(;ya  or  a  Cudra,* 
succeed  in  acquiring  the  status  of  a  Brahmana  ?  It  behooveth 
thee  to  tell  me  the  means.  Is  it  by  penances  the  most  austere, 
or  by  religious  acts,  or  by  knowledge  of  the  scriptures,  that 
a   person  belonging  to  any  of  the  three  inferior   orders  succeeds 


Paixa.]  ANUCASANA  PARVA.  199 

in  acquiring  the  status  of  a  Brahmana  ?  Do  tell  me  this, 
O  grandsire  !'■* 

"Bhlshma  said, — 'The  status  of  a  Brahmana,  0  Yudhish- 
thira,  is  incapable  of  acquisition  by  a  person  belonging  to  any 
of  the  three  other  orders.  That  status  is  the  highest  with  res- 
pect to  all  creatures.^  Travelling  through  innumerable  orders 
of  existence  by  undergoing  repeated  births,  one  at  last,  in 
some  birth,  becomes  born  as  a  Brahmana."  In  this  connection 
is  cited  an  old  history,  O  Yndhishthira,  of  a  conversation  be- 
tween Matanga  and  a  she-ass7  Once  on  a  time  a  Brilhmana 
obtained  a  son  who,  though  procreated  by  a  person  belonging 
to  a  different  order,  had,  however,  the  rites  of  infancy  and 
youth  performed  in  pursuance  of  the  ordinances  laid  down  for 
Brahmanas.  The  child  was  called  by  the  name  of  Matanga  and 
was  possessed  of  every  accomplishment.^  His  father,  desiring 
to  perform  a  sacrifice,  ordered  him,  0  scorcher  of  foes,  to  collect 
the  articles  required  for  the  act.  Having  received  the  command 
of  his  father,  he  set  out  for  the  purpose,  riding  on  a  car  of 
great  speed,  drawn  by  an  ass.'-'  It  so  happened  that  the  ass 
yoked  unto  that  car  was  of  tender  years.  Instead,  therefore,  of 
obeying  the  reins,  the  animal  bore  away  the  car  to  the  vicinity 
of  its  dam,  viz.,  the  she-ass  that  had  brought  it  forth.  Matanga, 
dissatisfied  with  this,  began  to  repeatedly  strike  the  animal  with 
his  goad  on  its  nose.^"  Beholding  those  marks  of  violence  on 
her  child's  nose,  the  she-ass,  full  of  affection  for  him,  said, — Do 
not  grieve,  O  child,  for  this  treatment  !  A  Chandala  it  is  that 
is  driving  thee  !"  There  is  no  severity  in  a  Brfihmana.  The 
Briihraana  is  said  to  be  the  friend  of  all  creatures.  He  is  the 
teacher  also  of  all  creatures  and  their  ruler.  Can  he  chastise 
.any  creature  so  cruelly  ?^-  This  fellow,  however,  is  of  sinlul 
deeds.  He  hath  no  compassion  to  show  unto  even  a  creature  of 
such  tender  years  as  thou  !  He  is  simply  proving  the  order  of 
his  birth  by  conducting  himself  in  this  way.  The  nature  which 
he  hath  derived  from  his  sire  forbids  the  rise  of  tho.se   sentiments 

of  pity  and  kindness   that   are   natural   to   the   Brahmana  !'^ 

Hearing  these  harsh  words  of  the  she-a.ss,  Matanga  quicklv  came 
down  from  the  car  and  addressing  the  she-a.ss,  said, — Tell  me 
O  blessed  dame,  by  what    fault    is  my  mother  stained  ?"     How 


230  MAHARliARATA.  [Anuylsaiiika 

dost  thou  know  that  I  am  a  Chandfila  ^  Do  thou  ansAver  ine 
without  delay  !^^  How,  indeed,  dost  thou  know  that  I  am 
a  Chandala  ?  How  has  my  status  as  a  Brahmana  been,  lost  ? 
O  thou  of  great  wisdom,  tell  me  all  this  in  detail,  from  begin- 
ning to  end  ! — ^^ 

.  "  'The  she-ass  said, — Begotten  thou  wert,  upon  a  Brahmana 
woman  excited  Avith  desire,  by  a  Cudra  following  the  profession 
of  a  barber.  Thou  art,  therefore,  a  Chandala  by  birth.  The 
status  of  Brahmana  thou  hast  not  at  all  ! — " 

"Bhishma  continued, — 'Thus  addressed  by  the  she-ass.  Ma- 
tan  ga  retraced  his  way  homewards.  Seeing  him  return,  his 
f  ither  said,^" — I  had  employed  thee  in  the  difficult  task  of 
gathering  the  requisites  of  my  intended  sacrifice  !  Why  hast 
thou  come  back  without  having  accomplished  thy  charge  ?  Is  it 
the  case  that  all  is  not  right  with  thee  ? — ^'■' 

"  'Matanga  said,— How  can  he  who  belongs  to  no  definite 
order  of  birth,  or  to  an  order  that  is  very  low,  be  regarded  as  all 
ri^ht  and  happy  ?  How,  0  fother,  can  that  person  be  happy 
Avhose  mother  is  stained  ?"*'  0  father,  this  she-ass,  who  seems  to 
be  more  than  a  human  being,  tells  me  that  I  have  been  begotten 
upon  a  Brahmani  woman  by  a  Cudra.  I  shall,  for  this  reason, 
undergo  the  severest  penances  i"^ — Having  said  these  words  to 
his  father,  and  firmly  resolved  upon  what  he  had  said,  he  pro- 
ceeded to  the  great  forest  and  began  to  undergo  the  austerest  of 
penances.^"  Setting  himself  to  the  performance  of  those  penan- 
ces for  the  purpose  of  happily  acquiring  the  status  of  a  Brahmana, 
Matanga  began  to  scorch  the  very  deities  by  the  severity  of  his 
asceticism.'^  Unto  him  thus  engaged  in  penances,  the  chief  of 
the  celestials,  viz.,  Indra,  appeared  and  said, — Why,  O  Ma- 
tanga, dost  thou  pass  thy  time  in  such  grief,  abstaining  from 
all  kinds  of  human  enjoyments  ?"*  I  shall  give  thee  boons. 
Do  thou  name  the  boons  thou  desirest !  Do  not  delay,  but  tell 
me  what  is  in  thy  breast  !  Even  if  it  be  unattainable^  I  shall 
yet  bestow  it  on  thee  ! — "^ 

"  'Matanga  said, — Desirous  of  attaining  to  the  status  of  a 
Brahmana  I  have  begun  to  practise  these  penances.  After  hav- 
ing obtained  it,  I  shall  go  home.  Even  this  is  the  boon  solicited 
by  me  !— '^« 


Parva.]  anucasana  pava.  201 

"Bhishma  continued, — 'Hearing  these  words  of  his,  Puran- 
dara  said  unto  him, — The  status  of  a  Br.'ihmana,  0  Matanga, 
whicli  thou  dcsire.^t  to  acquire,  is  really  unattainable  by  thce.^^ 
It  is  true,  thou  desirest  to  acquire  it,  but  then  it  Is  incapable 
of  acquisition  by  persons  of  uncleansed  souls.  O  thou  of  foolish 
understanding,  thou  art  sure  to  meet  with  destruction  if  thou 
persistest  in  this  pursuit.  Desist,  therefore,  from  this  vain 
endeavour  without  any  delay  l""  This  object  of  thy  desire,  viz.f 
the  status  of  a  Brahmana,  which  is  the  foremost  of  everything, 
is  incapable  of  being  won  by  penances.  Therefore,  by  covet- 
ing that  foremost  status,  thou  wilt  incur  sure  destruction."* 
One  born  as  a  Chandala  can  never  attain  to  that  status  which 
is  regarded  as  the  most  sacred  among  the  deities  and  Asuras  and 
human  beings  ! — '  "^" 


Section  XXVIII. 

"Bhishma  said, — 'Thus  addressed  by  Indra,  Matanga  of  res- 
trained vows  and  well-regulated  soul,  (without  hearkening  to 
the  coun.sels  of  the  cheif  of  the  celestials),  stood  for  a  hundred 
years  on  one  foot,  O  thou  of  unfading  gl<n'y.^  Cakra  of  great 
fame  once  more  appeared  before  him  and  addressing  him,  said, 
— The  status  of  a  Brahmana,  0  child,  is  unattainable.  Al- 
thoucrh  thou  covetest  it,  it  is  impossible  for  thee  to  obtain  it  !^ 
0  Matanga,  by  coveting  that  very  high  status  thou  art  sure  to 
be  destroyed  !  Do  not,  0  son,  betray  such  rashness.  This 
cannot  be  a  righteous  path  for  thee  to  follow.^  0  thou  of  foolish 
understanding,  it  is  impossible  for  thee  to  obtain  it  in  this  world, 
Verily,  by  coveting  that  which  is  unattainable,  thou  art  sure 
to  meet  with  destruction  in  no  time.*  I  am  repeatedly  forbidd- 
ing thee.  By  striving,  however,  to  attain  that  high  status  by 
the  aid  of  thy  penances,  notwithstanding  my  repeated  admoni- 
tions, thou  art  sure  to  meet  with  destruction.'^  From  the  order 
of  brute  life  one  attains  to  the  status  of  humanity.  If  born  as 
a  humau  being,  he  is  sure  to  take  birth  as  a  Pukka^a  or  a 
Chandala.®  Verily,  one  having  taken  birth  in  that  sinful  order 
of  existence,  viz.,  Pukka(;a,  one,  0  Matanga,  has  to  wander  in 
it  for  a  very  long  time.^     Passing  a  period  of  one  thousand  years 

[     2G     ] 


202  mahadhakata;  [Amicasaniha 

in  that  order,  one  attains  next  to  the  status  of  a  Cudra.  In 
the  Cudra  order,  again,  one  has  to  wander  for  a  long  time.** 
After  thirty  thousand  years  one  acquires  the  status  of  a 
Vai^ya.  There,  in  that  order,  one  has  to  pass  a  very  long 
period.'^  After  a  time  that  is  sixty  times  longer  than  what  has 
been  stated  as  the  period  of  Cudra  existence,  one  becomes  a 
person  of  the  royal  order.  In  the  Kshatriya  order  one  has  to 
pass  a  very  long  time.^**  After  a  time  that  is  measured  by 
multiplying  the  period  last  referred  to  by  sixty,  one  becomes  born 
as  a  fallen  Brahmana.  In  this  order  one  has  to  wander  for  a 
long  period.^^  After  a  time  measured  by  multiplying  the  period 
last  named  by  two  hundred,  one  becomes  born  in  the  race  of 
such  a  Brahmana  as  lives  by  the  profession  of  arms.  There,  in 
that  order,  one  has  to  wander  for  a  long  period.-^"  After  a  time 
measured  by  multiplying  the  period  last  named  by  three  hun- 
dred, one  takes  birth  in  the  race  of  a  Brahmana  that  is  given 
to  the  recitation  of  the  Gayatri  and  other  sacred  Mantras.^* 
There,  in  that  order,  one  has  to  wander  for  a  long  period. 
After  a  time  measured  by  multiplying  the  period  last  named 
by  four  hundred,  one  takes  birth  in  the  race  of  such  a  Brah- 
mana as  is  conversant  Avith  the  entire  Vedas  and  the  scriptures. 
There,  in  that  order,  one  has  to  wander  for  a  very  long  period.^* 
While  wandering  in  that  status  of  existence,  joy  and  grief, 
desire  and  aversion,  vanity  and  evil  speech,  seek  to  enter  into 
hira  and  make  a  wretch  of  him.^°  If  he  succeeds  in  subjugat- 
ing those  foes,  he  then  attains  to  a  high  end.  If,  on  the  other 
hand,  those  enemies  succeed  in  subjugating  him,  he  falls  down 
from  that  high  status  like  a  person  falling  down  on  the  ground 
from  the  high  top  of  a  palmyra  tree.^''  Knowing  this  for  cer- 
tain, O  Matanga,  that  I  say  into  thee,  do  thou  name  some 
■other  boon,  for  the  status  of  a  Brahmana  is  incapable  of  being 
attained  by  thee  (that  hast  been  born  as  a  Chandala)  ! — '  '"^^ 


SectiOxN  XXIX. 


'Bhishma  said, — 'Thus  addressed  by  Iiidra,  Matanga  refused 
to  hear  what  he  was  bid.     On  the   other   hand,  with   regulated 
vo'.vs   and   cleinsel    S3il,    ho   practised    austeror   penances   by 


Parva.]  anucasana  parva.  203 

standing  on  one  foot  for  a  thousand  years,  his  soul  deeply  en- 
gaged in  Yoga- meditation.^  After  a  thousand  years  had  passed 
away,  Cakra  once  more  came  to  see  him.  Indeed,  the  slayer  of 
Vala  and  Vritra  said  unto  him  the  same  words." 

•'  'Matanga  said, — I  have  passed  these  thousand  years,  stand- 
ing on  one  foot,  with  soul  rapt  in  meditation,  and  in  the  obser- 
vance of  the  vow  of  Brahmacharyya.  Why  is  it  that  I  have 
not  yet  succeeded  in  acquiring  the  status  of  a  Brahmana  ? — ^ 

"  'Cakra  said, — One   born   as   a   Chandfila   cannot,  by   any 

means,  acquire  the  status  of  a  Brilhraana.     Do   thou,  therefore, 

name  some  other  boon  so  that  all  this  labour   of  thine    may    not 

prove  fruitless  !* — Thus  addressed  by  the   chief  of  the   celestials, 

Matanga  became  filled  with  grief.     He   repaired   to    Gaya,  and 

passed  there  a  hundred   years,  standing   all   the   while   on    one 

foot.^     In  consequence  of  the   observance   of  such   Yoga    which 

was  extremely  difficult  to  bear,   he  became  very  much  emaciated 

and  his  arteries  and  veins  became  swollen  and   visible.     He   was 

reduced  to  only  skin  and  bones.     Indeed,   it  has  been    heard   by 

us   that   that   righteous  souled    person,   while   practising   those 

austerities  at  Gaya,  dropped   down   on   the   ground    from   sheer 

exhaustion.*     The  lord  and  giver  of  boons,  engaged  in    the  good 

of  all  creatures,  viz.,  Vasava,  beholding  him  falling  down,  quickly 

came  to  that  spot  and  held  him  fast.^ 

"  'Cakra  said, — It  seems,  O  Matanga,  that  the  status  of  a 
Brahmana  which  thou  seekest  is  ill-suited  to  thee.  That  status 
is  incapable  of  being  attained  by  thee.  Verily,  in  thy  case,  ifc 
is  surrounded  by  many  dangers.®  A  person  by  worshipping  a 
Brahmana  obtains  happiness  ;  while,  by  abstaining  from  such 
worship,  he  obtains  grief  and  misery.  The  Brahmana  is,  with 
respect  to  all  creatures,  the  giver  of  what  they  prize  or  covet 
and  the  protector  of  what  they  already  have.'-'  It  is  through 
the  Brahmanas  that  the  Pitris  and  the  deities  become  gratified. 
The  Brahmana,  O  Matanga,  is  said  to  be  the  foremost  of  all 
created  Beings.  The  Brahmana  grants  all  objects  that  are 
desired  and  in  the  way  they  are  desired.*^"     Wandering  through 

*  'Kuvuto'  nicay  mean  also  'makes  '     The  sense  is  that   the   Erfihrnaua 
grauty  to  others  whatever  object's  arc  desired  by    others.    In  his  own  case 


SO-t  MAHABHARATA,  [Anucd8a7iika 

innumerable  ordei-s  of  Being  and  undergoing  repeated  rebirths, 
one  succeeds  in  some  subsequent  birth  in  acquiring  the  status 
of  a  Brahmana."  That  status  is  really  incapable  of  being 
obtained  by  persons  of  uncleansed  souls.  Do  thou,  therefore, 
give  up  the  idea.  Do  thou  name  some  other  boon.  The  parti- 
cular boon  which  thou  seekest  is  incapable  of  being  granted  to 
thee  I— ^= 

"  'Matanga  said, — Afflicted  as  I   am  with   grief,  why,  O  Ca- 
kra,  dost  thou  afflict  me   further  (with  such  speeches  as  these)  ? 
Thou  art  striking  one  that  is   already    dead,  by   this  behaviour. 
I  do  not  pity  thee  who   having   acquired   the   status  of  a  Brah- 
mana  failest  to  retain  it  (for  thou  hast   no   compassion   to   show 
for  one   like    me)  !^*     If,  O    thou   of  a   hundred   sacrifices,  the 
status  of  a  Brahmana  be  really  unattainable  by  any  of  the  three 
other  orders,  alas,  men  do  not  adhere  to  it  that   have   succeeded 
in   acquiring   (through   natural    means)   that   high   status  (for 
what  sins  do  not  even  Brahmanas   commit)  ?^*     Those  who  hav- 
ing acquired  the  status  of  a   Brahmana   that,  like  affluence,  is 
so  difficult  to  acquire,  do  not  seek  to  keep  it   up   (by    practising 
the  necessary  duties),  must   be   regarded   to   be   the   lowest   of 
■wretches  in  this   world.     Indeed,  they    are   the    most   sinful   of 
all  creatures.-^"     Without  doubt,  the   status   of  a   Brahmana   is 
exceedingly  difficult  to   attain,  and  being  attained,  is   difficult 
to    maintain.     It  is  capable   of  dispelling   every   kind   of  grief. 
Alas,  having  attained  to  it,  men  do   not   always   seek   to   keep 
it  up  (by  practising   righteousness   and   the   other   duties   that 
attach   to   it).-^®      When   even   such   persons  are     regarded   as 
Brahmanas,  why  is  it  that  I,  who  am  pleased  with  my  own  self, 
who  am  superior  to  all  couples  of  opposites,  who  am   dissociated 
from  all  worldly  objects,  who  am   observant  of  the  duty   of  com- 
passion towards   all   creatures  and   of  self-restraint   of  conduct, 
should  not  be   regarded  as   deserving   of  that   status  ?*"     How 

also,  he  creates  those  objects  tliat  he  himself  desires.  His  puissance  is 
great  and  it  is  through  his  kindness  that  others  get  what  they  wish  or 
seek.— T. 

*■  'Ekaraniah'  is  one  who  sports  with  one's  own  self,  i.  e.,  who  is 
dot  dependant  on  others  for  his  joy  or  i happiness  ;  hence,  one  who  has 
understood  the  soul. — T, 


Purva.]  ANUGASANA  I'ARVA.  205 

unfortunate  I  am,  0  Purandara,  that  through  the  fault  of  my 
mother  I  have  been  reduced  to  thi?  conditio)),  although  I  am 
not  unrighteous  in  my  behaviour;''''  Without  doubt,  Destiny 
is  i)icapable  of  bei))g  v.arded  off  or  co))qucred  by  individual 
exertion,  si)ice,  0  lord,  I  am  u)iablo  to  ac(|uire,  notwithstand- 
ijig  these  persistc))t  efforts  of  mine,  the  object  upon  the  acqui- 
sition of  which  I  have  set  my  heart  '^^  When  such  is  the  case, 
O  righteous  0)ie,  it  behooves  thee  to  grant  me  some  other  boon  if, 
indeed,  I  have  become  worthy  of  thy  grace  or  if  I  have  a  little 
of  merit  ! — '-*^ 

"Bhish)ua  co)itinucd, — 'The  slayer  of  Vala  and  Vritra  then 
said  unto  hi)n, — Do  thou  name  the  boon  ! — Thus  urged  by  the 
great  I)idra,  Matanga  said  the  following  words  : — -^ 

"  'Mata)iga  said, — Possessed  of  the  power  of  assuming  any 
form  at  will,  let  me  be  able  to  journey  through  the  skies  and 
let  mc  enjoy  whatever  pleasures  I  may  set  my  heart  upon. 
And  let  me  also  have  the  Avilling  adorations  of  both  Brahmanas 
and  Kshatriyas  !-^  I  bow  to  thee  by  bending  my  head,  O  god  ! 
It  bchooveth  thee  to  do  that  also  by  which  my  fame,  0  Puran- 
dara, may  live  for  ever  i)i  the  world  ! — '^ 

"  'Cakra  said, — Thou  shalt  be  celebrated  as  the  deity  of  a 
particular  measure  of  verse  and  thou  shalt  obtain  the  worship 
of  all  women.  Thy  fame,  0  son,  shall  become  unrivalled  in  the 
three  worlds  I-* — Having  gra))ted  him  these  boons,  Vasava  dis- 
appeared there  a))d  the)).  I\Iatanga  also,  casting  off  his  life- 
breaths,  attained  to  a  high  iilace.'^"  Thou  mayst  thus  see, 
O  Bhilrata,  that  the  status  of  a  Brahmana  is  very  high.  That 
status  is  incapable  of  being  ac^juired  here  (except  in  the  natural 
way  of  birth)  as  said  by  the  great  Indra  himself  "-^ 


Section  XXX. 

"Yudhishthira  said, — 'I  have  heard  this  great  narrative, 
O  perpetuater  of  Kuru's  race.  Thou,  0  foremost  of  eloquent 
men,  hast  said  that  the  status  of  a  Brahmana  is  exceedi)igly 
difficult  of  acquisitio)).^  It  is  heard,  however,  that  in  former 
times  the  status  of  a  Brahma))a  had  been  acquired  by  Vi^wfi- 
mitra.    Thou,  however,    0  best  of  men,  tellest   us   that  that 


206  MAHABHARATA.  [Anuc<rsanikai 

status  is  incapable  of  being  acquired  !'  I  have  also  heard  that 
king  Vitahavya  in  ancient  times  had  succeeded  in  obtaining 
the  status  of  a  Brahman  a.  0  puissant  one,  I  desire  to  hear, 
O  sou  of  Ganga,  the  story  of  king  Vitahavya's  promotion  P 
By  what  acts  did  that  best  of  kings  succeed  in  acquiring  the 
status  of  a  Brahmana  ?  Was  it  through  some  boon  (obtained 
from  some  one  of  great  puissance)  or  was  it  through  the  virtue 
of  penances  ?     It  behooveth  thee  to  tell  me  everything  !'* 

"Bhishma  said, — 'Hear,  0  monarch,  how  the  royal  sage 
Vitahavya  of  great  celebrity  succeeded  in  ancient  times  in 
acquiring  the  status  of  a  Brahmana  that  is  so  difficult  to  attain 
and  that  is  held  in  such  high  reverence  by  all  the  world.^ 
While  the  high-souled  Manu  in  days  of  yore  was  employed  in 
righteously  ruling  his  subjects,  he  obtained  a  son  of  righteous 
soul  who  become  celebrated  under  the  name  of  Caryati.^  In 
Caryati's  race,  0  monarch,  two  kings  took  their  birth,  viz.r 
Haihaya  and  Talajangha.  Both  of  them  were  sons  of  Vatsa^ 
O  foremost  of  victorious  kings/  Haihaya,  0  monarch,  had  ten 
wives.  Upon  them  he  begat,  0  Bharata,  a  century  of  sons  all 
of  whom  were  unreturning  heroes.®  All  of  them  resembled  one 
another  in  features  and  prowess.  All  of  them  were  endued 
with  great  strength  and  all  of  them  were  possessed  of  great 
skill  in  battle.  They  all  studied  the  Vedas  and  the  science  of 
weapons  thoroughly.^  In  Ka^i  also,  O  monarch,  there  was  a 
king  who  was  the  grand-father  of  Divodasa.  The  foremost  of 
victorious  men,  he  was  known  by  the  name  of  Haryyacwa.^^ 
The  sons  of  king  Haihaya,  O  chief  of  men,  (who  was  otherwise 
known  by  the  name  of  Vitahavya),  invaded  the  kingdom  of 
Ka^i  and  advancing  to  the  country  that  lies  between  the  rivers 
Ganga  and  Yamuna,  fought  a  battle  with  king  Haryya^wa  and 
slew  him  in  it.^^  Having  slain  king  Haryya9wa  in  this  way, 
the  sons  of  Haihaya,  those  great  car-warriors,  fearlessly  went 
back  to  their  own  delightful  city  in  the  country  of  the  Vatsas.^" 
Meanwhile  Haryya(;wa's  son  Sudeva,  who  looked  like  a  deity 
in  splendour  and  who  was  a  second  god  of  righteousness,  was 
installed  on  the  throne  of  Kac^i  as  its  ruler.^^  The  dclighter  of 
Ka(ji,  that  righteous-souled  prince  ruled  his  kingdom  for  some- 
time when  the  hundred  sons  of  Vitihavya  once    more   invaded 


Parva.]  anucasa.na  parva.  i:07 

his  dominions  and  defeated  him  in  battle."  Having  vanquished 
king  Sudeva  thus,  the  victors  returned  to  their  own  city. 
After  this,  Divodfisa,  the  son  of  Sudeva,  became  installed  on 
the  throne  of  KfiQi  as  its  rulcr.^'""'  Realising  the  prowess  of 
those  high-souled  princes,  viz.,  the  sons  of  Vitihavya,  king 
Divodfisa,  endued  with  great  energy,  rebuilt  and  fortified  the 
city  of  Baranasi  at  the  command  of  Indra.-^"  The  territories 
of  Divodasa  were  full  of  Brahmanas  and  Kshatriyas,  and 
abounded  with  Vai(jyas  and  Cudras.  And  they  teemed  with 
articles  and  provisions  of  every  kind,  and  were  adorned  with 
shops  and  marts  swelling  with  prosperity.  Those  territories, 
0  best  of  kings,  stretched  northwards  from  the  banks  of  Ganga 
to  the  southern  banks  of  Gomati,  and  resembled  a  second 
Amaravati  (the  city  of  Indra).^'"^**  The  Haihayas  once  again, 
0  Bharata,  attacked  that  tiger  among  kings  as  he  ruled  his 
kingdom.^^  The  mighty  king  Divodasa  endued  with  great 
splendour,  issuing  out  of  his  capital,  gave  them  battle.  The 
engagement  between  the  two  parties  proved  so  fierce  as  to  re- 
semble the  encounter  in  days  of  old  between  the  deities  and  the 
Asuras.'"  King  Divodasa  fought  the  enemy  for  a  thou.sand 
days  at  the  end  of  which,  having  lost  a  large  number  of  follow- 
ers and  animals,  he  became  exceedingly  distressed.*-^  King 
Divodasa,  0  monarch,  having  lost  his  army  and  seeing  his 
treasury  exhau.sted,  left  his  capital  and  fled  away.--  Repairing 
to  the  delightful  retreat  of  Bharadwaja  endued  Avith  great  wis- 
dom, the  king,  0  chastiser  of  foes,  joining  his  hands  in  rever- 
ence, sought  the  Rlshi's  protection.-^  Beholding  king  Divodasa 
before  him,  the  eldest  son  of  Vrihaspati,  viz.,  Bharadwaja  of 
excellent  conduct,  Avho  was  the  monarch's  priest,  said  unto 
him,-* — What  is  the  reason  of  thy  coming  here  ?  Tell  me 
everything,  0  king  !  I  shall  do  that  which  is  agreeable  to  thee, 
without  any  scruple  ! — "" 

"  'The  king  said, — 0  holy  one,  the   sons   of  A^itahavya   have 
^  slain  all  the  children  and  men  of  my  house.    I  only  Irave  escaped 

*  'Dagatirdaca'  is  'ten  times  hundred'  or  one  thous.ind.     'Da9ati,'    Hke 
'Saptati,'  'navati,'  &c,  means  ten  times  ten.     Both  the  Veriiajular  ti-aus- 
lators  have  erro  I  in  rjn  lerin^  t!ij  wo.i. — T. 


208  MAHABHARATA.  [AniK^nsanika 

with  life,  totally  discomfited  by  the  foe.  I  seek  thy  protec- 
tion."^ It  behooveth  thee,  0  holy  one,  to  protect  me  with  such 
affection  as  thou  hast  for  a  disciple  !  Those  princes  of  sinful 
deeds  have  slaughtered  my  whole  race,  leaving  myself  only 
alive  ! — '-'' 

"Bhishma  continued, — 'Unto  him  who  pleaded  so  piteously, 
Bharadwaja  of  great  energy  Faid, — Do  not  fear  !  Do  not  fear  I 
O  son  of  Sudeva,  let  thy  fears  be  dispelled  !'-**  I  shall  perform 
a  sacrifice,  0  monarch,  in  order  that  thou  ma^st  have  a  son 
through  whom  thou  shalt  be  able  to  smite  thousands  upon  thou- 
sands of  Vitahavya's  party.-^ — After  this,  the  Rishi  performed 
a  sacrifice  with  the  object  of  bestowing  a  son  on  Divodasa.  As 
the  result  thereof,  unto  Divodasa  was  born  a  son  named  Pratard- 
dana.^"  As  soon  as  he  took  his  birth,  he  grew  into  a  child  of 
full  three  and  ten  years,  and  quickly  mastered  the  entire  Veda? 
and  the  whole  science  of  arms.^^  Aided  by  his  Yoga  powers, 
Bharadwaja  of  great  intelligence  had  entered  into  the,  prince. 
Indeed,  collecting  all  the  energy  that  occurs  in  the  objects  of 
the  universe,  Bharadwaja  caused  it  to  enter  the  body  of  prince 
Pratarddana.^"  Casing  his  person  in  shining  mail  and  armed 
with  the  bow,  Pratarddana,  his  praises  sung  by  bards  and  the 
celestial  Rishis,  shone  resplendent  like  the  risen  star  of  day.^^ 
Mounted  on  his  car  and  with  the  scimitar  tied  to  his  belt,  he 
shone  like  a  blazing  fire.  With  scimitar  and  shield  and  whirl- 
ing his  shield  as  he  went,  he  proceeded  to  the  presence  of  his 
sire.^*  Beholding  the  prince,  the  son  of  Sudeva,  viz.,  king 
Divodasa,  become  filled  with  joy.  Indeed,  the  old  king  thought 
the  sons  of  his  enemy  Vitahavya  as  already  slain.^^  Divodasa 
then  installed  his  son  Pratarddana  as  Yuvaraja,  and  regarding 
himself  crowned  with  success  became  exceedingly  happy.^^ 
After  this,  the  old  king  commanded  that  chastiser  of  foes,  viz., 
prince  Pratarddana,  to  march  against  the  sons  of  Vitahavya  and 
slay  them  in  battle.^'^  Endued  with  great  prowess,  Pratarddana, 
that  subjugator  of  hostile  cities,  speedily  crossed  Ganga  on  his 
car  and  proceeded  against  the  city  of  the  Vitahavyas.^^  Hear- 
ing the  clatter  produced  by  the  wheels  of  his  car,  the  sons  of 
Vitahavya,  riding  on  their  own  cars  that  looked  like  fortified 
citadels  and   that  were   capable   of  destroying   hostile   vehicles, 


Ptirva,]  ANUCASA.W  PARYA.  209 

issued  out  of  their  city.^^  Issuing  out  of  their  capital,  tliose 
tiijers  among  men,  viz.,  the  sons  of  Vitahavya,  who  were  all 
skilful  warriors  cased  in  .mail,  rushed  with  uplifted  weapons 
towards  Pratarddaua,  covering  him  with  showers  of  arrows.** 
Encompassing  him  with  innumerable  cars,  O  Yudhishthira,  tha 
Vitahavyas  poured  upon  Pratarddaua  showers  of  weapons  of 
various  kinds  like  the  clouds  pouring  torrents  of  rain  on  the 
breast  of  Himavat.*^  BafHing  their  weapons  with  his  own, 
prince  Pratarddaua  endued  with  mighty  energy  slew  them  all 
with  shafts  that  resembled  the  lightning  fire  of  Indra.*-  Their 
heads  struck  oft",  O  king,  with  hundreds  and  thousands  of  broad- 
headed  arrows,  the  warriors  of  Vitahavya  fell  down  with  blood- 
dved  bodies  like  Kincjuka  trees  felled  on  every  side  by  woodmen 
with  their  axes.'^  After  all  his  warriors  and  sons  had  fallen 
in  battle,  king  Vitahavya  tied  away  from  his  capital  to  the 
retreat  of  Bhrigu.*^  Indeed,  arrived  there,  the  royal  fugitive 
sought  the  protection  of  Bhrigu.  The  Rishi  Bhrigu,  O  mon- 
arch, assured  the  defeated  king  of  his  protection.*^  Pratard- 
daua followed  in  the  footsteps  of  Vitaliavya.  Arrived  at  the 
Ilishi's  retreat,  the  son  of  Divodasa  said  in  a  loud  voice,**' — Ho, 
listen,  ye  disciples  of  the  high  souled  Bhrigu  that  may  happen 
to  be  present  !  I  wish  to  see  the  sage.  Go  and  inform  him  of 
this  !*' — Recognising  that  it  was  Pratarddaua  who  had  come, 
the  Rishi  Bhrigu  himself  came  out  of  his  retreat  and  worshipped 
that  best  of  kings  according  to  due  rites.***  Addressing  him 
then,  the  Rishi  said^ — Tell  me,  O  king,  what  is  thy  business  ! — 
The  king,  at  this,  informed  the  Rishi  of  the  reason  of  his 
presence.*^ 

"  'The  king  said, — King  Vitahavya  has  come  here,  0  Brah- 
mana  !  Do  thou  give  him  up  !  His  sons,  O  Brahmana,  had 
destroyed  my  race  l''^  They  had  laid  waste  the  territories  and 
the  wealth  of  the  Karis.  Those  hundred  sons,  however,  of  this 
king  proud  of  his  might,  have  all  been  slain  by  me.^^  By  slay- 
ing that  king  himself  I  shall  today  pay  off  the  debt  I  owe  to 
my  father  ! — Unto  him  that  foremost  of  righteous  men,  viz., 
the  Rishi  Bhrigu,  penetrated  with  compassion,  replied  by  say- 
ing,"— There  is  no  Kshatriya  in  this  retreat.  They  that  are 
here   are  all  Brahmanas  ! — Hearing  these  words  of  Bhrigu,   that 

[     27     ] 


210  5iA"E3ARH.VRATA.  [Anu(;(isaink<z 

must,  he   thought,  accord    with   truth,  Pratarddana^=^    touched 
the  Rishi's  feet  slowly   and,  filled  with   delight,  said,— By   this, 
0  holy  one,  I  am,  without  doubt,  crowned  with   success,"  since 
this  king  becomes  divested    of  the    very    order   of  his   birth    in 
consequence  of  my  prowess  !     Give  me  thy  permission,  O  Brah- 
mana,  to  leave  thee,  and  let  me   solicit   thee   to   pray   for    my 
Avelfare  !^^     This  king,  O  founder  of  the  race  that   goes   by    thy 
name,  becomes  divested  of  the  very  order  of  his   birth,  in    con- 
sequence of  my  might  1— Dismissed  by  the    Rishi   Bhrigu,  king 
Pratarddana  then    departed    from   that   retreat,-"^®  and   repaired 
to  the  place    he    had   come   from,  having,  in   the    way    I    have 
described,  vomited  forth  the   poison    of  speech   even    as  a  snake 
vomits  forth  its  real   poison.     Meanwhile,  king   Vitahavya,  at- 
tained to  the  status  of  a  regenerate  sage  by  virtue  of  the   worth 
'Only  of  Bhrigu.^^     And  he  acquired  also  a  complete  conversance 
with  all  the  Vedas  through  the   same  cause.     Vitahavya   had  a 
son  named  Gritsamada  who  in   beauty  of  person    Avas   a   second 
Indra.^®     Once  on  a  time  the  Daityas   afflicted   him    much,  be- 
lieving him  to  be  none  else  than  Indra.     With   regard    to   that 
high-souled  Rishi,  there  is  this  foremost  of  Crutis  in  the  Richs,*^^ 
viz.,  There  where  Gritsamada  is,  0    Brahraana,  he   is   held    in 
high  respect   by   all   regenerate  persons  ! — Endued   with   great 
intelligence,    Gritsamada  became   a   regenerate     Rishi   in    the 
observance  of  Brahmacharyya.^"     Gritsamada  had   a  regenerate 
son  of  the  name  of  Sutejas.     Sut'ejas   had   a   son    of  the    name 
of  Varchas,  and  the  son  of  Varchas  was   kn,own   by   the   name 
of  Vihavya.®^     Vihavya  had  a  son  of  his  loins  who   was   named 
Vitatya,  and  Vitatya  had  a  son  of  name   Satya.     Satya   had  a 
son  of  name  Santa.**^     Santa  had  a  son,  viz.,  the  Rishi   Cravas. 
Cravas  begot  a  son  named  Tama.     Tama   begot   a   son    named 
Praka9a  who  was  a  very  superior   Brilhmana.^^     Praka9a  had  a 
son  named  "Vagindra  who  was  the  foremost  of  all   silent   reciters 
-of  sacred  Mantras.     Vagindra  begot  a  son  named    Pramati    who 
was  a  complete   master   of  all   the   Vedas   and   their   branches. 
Pramati  begot  upon  the  Apsara  Ghritachi  a  son  who  was  named 
Ruru."     Ruru  begot  a  son  upon  his  spouse    Pramadvara.     That 
son  was  the  regenerate   Rishi   Gunaka.     Cunaka   begot    a    son 
whoisn'\ni?i   Guv.iik\."     Tt   w.u   evc;i    thus,  0    foremost   of 


Pavva.]  ANUCASANA  PAY  A.  211 

monarchs,  that  king   Vitahavya,  though   a    Kshatriya    by     tho 
order  of  his  birth,  obtained  the  status   of  a    Brahmana,  O    chic  f 
of  Kshatriyas,  through  the  grace  of  Bhrigu/'"     I  have  also  told 
thee  the  genealogy  of  the  race  that  sprung  from  his  son    Gritsa- 
mada.     What  else  wouldst  thou  ask  ?'  "" 


Section  XXXI. 

"Yudhishthira  said,— 'What  men,  O  chief  of  Bharata's  race, 
are  worthy  of  reverent  homage  in  the  three  worlds  ?  Tell  me 
this  in  detail  verily,  I  am  never  satiated  with  hearing  thee  dis- 
course on  these  topics  !'^ 

"Bhishma  said, — 'In  this  connection  is  cited  the  old  narra- 
tive of  the  discourse  between  Nilrada  and  Vasudeva."  Behold- 
ing Narada  on  one  occasion  worshipping  many  foremost  of 
Brahmanas  with  joined  hands,  Ke9ava  addressed  him,  saying,^ — 
Whom  dost  thou  worship  ?  Whom  amongst  these  Brahmanas, 
O  holy  one,  dost  thou  worship  with  so  great  reverence  ?  If  it 
is  capable  of  being  heard  by  me,  I  wish  then  to  hear  it.  Do, 
O  foremost  of  righteous  men,  tell  me  this  !* — * 

"  'Narada  said, — Hear,  O  Govinda,  as  to  who  those  are 
whom  I  am  worshipping,  O  grinder  of  foes  !  What  other  per- 
son is  there  in  the  world  than  thou  that  so  much  deserves  to 
hear  this  ?^  I  worship  them,  O  puissant  one,  that  constantly 
worship  Varuna  and  Vilyu  and  Aditya,  and  Parjanya  and  the 
deity  of  Fire,  and  Sthanu  and  Skanda  and  Lakshmi  and  Vishnu, 
and  the  Brahmanas,  and  the  lord  of  speech,  and  Chandramas, 
and  the  Waters  and  Earth  and  the  goddess  Saraswati.*'"^  O 
tiger  of  Vrishni's  race,  I  always  worship  those  Brahmanas  that 
are  endued  with  penances,  that  arc  conversant  with  the  A^edas, 
that  are  always  devoted  to  Vedic  study,  and  that  are  possessed 
of  high  worth.^  O  puissant  one,  I  bow  down  my  head  unto 
those  persons  who  arc  freed  from  boastfulness,  who  discharge,. 
VAith  an  empty  stomach,  the  rites  in   honor   of  the   deities,  who 


*  'Te.shu  (Brahmaneslui)  Vahumiin.aparah   (san)  kaii    naniasyasi' — th't 
is  the  Grammar,  as  exi)lainecl  by  the  Commentator. — T. 


.s 


212  MAHABHAR.VTA.  [AnvcrsanUa 

are  always  contented  with  what  they  have,  and  who  are  endued 
with  forgiveness.^     I    worshijj   them,  O   Yadava,  that   are   per- 
formers of  sacrifices,  that  are  forgiving   in    disposition,  and   f^clf- 
restrained,  that  are  masters   of  their   own   senses,  that    worship 
truth  and  righteousness,  and  that   give  away  land  and  kine  unto 
good    Brahmanas.*^"     I    bow   unto  tliem,  0  Yadava,  that   arc 
devoted  to   the  observance   of  penances,  that   dwell    in    forests, 
that  subsist  upon  fruits  and  roots,  that  never  store   anything  for 
the  morrow,  and  that  are   observant   of  all    the   acts   and   rites 
laid  down  in  the   scriptures."     I   bow   unto   them,  O    Yadava, 
that  feed  and  cherish  their  servants,  that   are  always   hospitable 
to  guests,  and  that  eat  only  the  remnants   of  what  is   offered   to 
the  deities.^-     I  worship  them  that  have   become   irresistible   by 
studying  the  Vedas,  that   are   eloquent   in    discoursing   on    the 
scriptures,  that   are   observant   of  the   vow   of  Brahmacharyya, 
and  that  are  always  devoted  to  the   duties   of  officiating   at   the 
sacrifices  of  others  and  of  teaching  disciples.^^     I  worship   them 
that  are  endued  with  compassion  towards  all  creatures,  and  that 
study  the  Vedas  till  their   backs   are   heated   by   the   sun.^*     I 
bow  unto  them,  0  Yadava,  that  strive   to   obtain    the   grace   of 
their  preceptors,  that  labour  in  the    acquisition    of  their   A^edas, 
that  are  firm  in  the  observance  of  vows,  that    wait,  with  dutiful 
obedience,  upon  their  preceptors  and  seniors,  and  that   are    free 
from  malice  and  envy.^^     I  bow  unto  them,  0  Yadava,  that  are 
observant  of  excellent  vows,  that  practice  taciturnity,  that  have 
knowledge  of  Brahma,  that  are  firm  in  truth,  that  are   givers  of 
libations  of  clarified  butter  and  oblations   of  meat.^®     I  bow   to 
them,  0   Yadava,   that   subsist   upon    eleemosynary   alms,  that 
are  emaciated  for  want  of  adequate  food   and   drink,  that    have 
lived  in  the  abodes  of  their  preceptors,  that   are   averse   to   and 
destitute   of  all   enjoyments,  and   that   are   poor   in    the   goods 
of  this  Earth."     I   bow   unto   them,  0  Yadava,  that   have    no 
affection  for  things  of  this  Earth,  that  have  no  quarrels  to   wage 
with  others,  that  do  not  clothe  themselves,  that   have  no   wants, 
that   have   become   irresistible   through    the   acquisition    of  the 


*  'Yajanti'  with  reference  to  'truth'   and  'righteousness'    means    'wor- 
ship,' and  with  reference  to  'hand'  and  'kuif'  mcan^  'give  away.— T,' 


Parva.]  ANUCAS.VN.v  p.vuva.  21 


o 


Vcdas,  eloquent  in  the  exposition  of  righteou  sncFs,  and  tliat    are 
utterers  of  Brahma."     I  bow  unti;   them    that   are   devoted    to 
the  practice  of  the   duty    of  compassion    towards   all   creatures, 
that  arc  firm  in  the  observance  of  truth,  that  are  self- restrained, 
and  that  are  peaceful  in  their  behaviour.^''     T    bow   unto   them, 

0  Yadava,  that  are  devoted  to  the  worship  of  deities  and  guests, 
that  are  observant  of  the  domestic  mode  of  life,  and  that  follow 
the   practice    of  pigeons   in    the  matter  of  their   subsistence.*"'' 

1  always   bow    unto    those   persons   whose   aggregate   of  three 
exists,  without  being  weakened,  in    all   their   acts,  and  who  are 
observant   of  truth    and   ris^hteous   behaviour.f-^     I  bow   unto 
them,  0  Ke9ava,  that  are    conversant   with   Brahma,  that   are 
endued  with  knowledge  of  the  Vedas,  that  are  attentive   to  the 
aggregate  of  three,  that  are    free    from   cupidity,  and    that   are 
riehteous  in  their  behaviour."-     I  bow  unto   them,  0    M.adhava, 
that  subsist  upon  water  only,  or   upon   air  alone,  or   upon    the 
remnants  of  the  food  that  is  offered    to   deities   and   guests,  and 
that  are  observant   of  diverse   kinds   of  excellent   vows."*     I  al- 
ways worship  them  that  have  no  spouses   (in  consequence  of  the 
vow  of  celebacy  they  observe),  that  have  spouses  and  the  domes- 
tic fire  (in  consequence  of  the  domestic  mode   of  life  they   lead), 
that  are  the  refuge  of  the  Vedas,  and  that  are  the   refuge   of  all 
creatures  in    the   universe    (in    consequence   of  the   compassion 
they  feel  towards   them)."*     T  always   bow    unto   those    Rishis, 
0  Krishna,  that  are  the  creators  of  the   universe,   that   are   the 
elders  of  the  universe,  that  are  the  eldest    members   of  the   race 
or  the  family,  that  are  dispellers   of  the   darkness   of  ignorance, 
and  that  are  the  best  of  all  persons  in  the    univer.se  (for   righte- 
ousness of  behaviour  and    knowledge  of  the   scriptures)."^     For 
these  reasons,  do  thou   also,  0  scion    of  Vrishni's   race,  worship 
every  day  those  regenerate  persons   of  whom    I  speak.     Deserv- 

*  Pigeons  pick  up  scattered  grains  and  never  store  for  tlie  morrow. 
In  the  Cila  and  otlier  vows,  the  picking  up  of  scattered  and  cast  oflF  grains 
from  the  field  after  tlie  crops  have  been  taken  away  by  the  owners,  is 
recommended  as  the  means  of  filling  the  stomach. — T. 

t  The  'aggregate  of  three'  is  Righteousness,  Wealthy  and  Pleasure. 
Persons  who,  in  all  the  acts  they  do,  keep  an  oye  upon  these  three,  are 
said  to  have  their  aggregate  of  three  existing  in  all  their  acts. — T. 


214!  MAHABHARATA.  [Anucascmika 

ing  as  they  are  of  reverent  -worship,  they  will,  when  worshipped, 
confer  happiness  on  thee,  O  sinless  one  I-*^  Those  persons  of 
whom  I  speak  are  always  givers  of  happiness  in  this  world  as 
well  as  in  the  next.  Reverenced  by  all,  they  move  about  iu 
this  world,  and  if  worshipped  by  thee  are  sure  to  grant  thee 
happiness.-'^  They  who  are  hospitable  to  all  persons  that  come 
unto  them  as  guests,  and  who  are  always  devoted  to  Brahmanas 
and  kine  as  also  to  truth  (in  speech  and  behaviour),  succeed  in 
crossing  all  calamities  and  obstacles."**  They  who  are  always 
devoted  to  peacefulness  of  behavionr,  as  also  they  who  are  freed 
from  malice  and  envy,  and  they  who  are  always  attentive  ta 
the  study  of  the  Vedas,  succeed  in  crossing  all  calamities  and 
obstacles.'^  They  who  bow  unto  all  the  deities  (without  showing 
a  preference  for  any  and  thereby  proving  their  tolerance),  they 
who  betake  themselves  to  one  Veda  as  their  refuge,  they  who  ar& 
possessed  of  faith  and  are  self-restrained,  succeed  in  crossing  all 
calamities  and  obstacles.^^  They  who  worship  the  foremost  of 
Brahmanas  with  reverence  and  are  firm  in  the  observance  of 
excellent  vows  and  practise  the  virtue  of  charity,  succeed  in 
crossing  all  calamities  and  obstacles.^^  They  who  are  engaged 
in  the  practice  of  penances,  they  who  are  always  observant  of 
the  vow  of  celebacy,  and  they  whose  souls  have  been  cleansed 
by  penances,  succeed  in  crossing  all  calamities  and  obstacles.^^ 
They  who  are  devoted  to  the  worship  of  the  deities  and  guests 
and  dependants  as  also  of  the  Pitris,  and  they  who  eat  the 
remnant  of  the  food  that  is  offered  to  deities,  Pitris,  guests  and 
dependents,  succeed  in  crossing  all  calamities  and  obstacles.^®' 
They  who,  having  ignited  the  domestic  fire,  duly  keep  it  burning 
and  worship  it  with  reverence,  and  they  who  have  duly  poured 
libations  (to  the  deities)  in  Soma-sacrifices,  succeed  in  crossing 
all  calamities  and  obstacles.^*  They  who  behave  as  they  should 
towards  their  mothers  and  fathers  and  preceptors  and  other 
seniors  even  as  thou,  0  tiger  among  the  Vrishnis  dost  behave,, 
(succeed  in  crossing  all  calamities  and  obstacles)  ! — Having  said 
these  words,  the  celestial  Rishi  ceased  speaking. — '^^ 

"Bhishma  continued, — 'For  these  reasons,  do  thou  also,  O  son 
of  Kunti,  always  worship  with  reverence  the  deities,  the  Pitris, 
the  Brahmanas,  and  guests  arrived  at  thy  mansion;  and   as  the 


Parva.]  anucasana  parva.  215 

-consequence  of  such  conduct  thou  art  sure  to   attain    to  a  desir- 
able end  !' '"' 


Section   XXXII. 

"Yudhishthira  said, — '0  grandsire,  0  thou    of  great    wisdom, 

0  thou   that    art    conversant    with    all    branches   of  knowledge, 

1  desire  to  hear  thee  discourse  on  topics  connected  with  duty 
and  Righteousness  !^  Tell  me  truly,  O  chief  of  Bharata's  race, 
what  the  merits  are  of  those  persons  that  grant  protection  to 
livinc^  creatures  of  the  four  orders  when  these  pray  for  pro- 
tection '*'' 

"Bhishma  said, — '0  Dharma's  s©n  of  great  wisdom  and  wide- 
spread fame,  listen  to  this  old  history  touching  the  great  merit 
of  granting  protection  to  others  when  protection  is  humbly 
sought.^  Once  on  a  time,  a  beautiful  pigeon,  pursued  by  a 
hawk,  dropped  down  from  the  skies  and  sought  the  protection 
of  the  highly-blessed  king  Vrishadarbha.*  The  pure-souled 
monarch,  beholding  the  pigeon  take  refuge  in  his  lap  from  fear, 
comforted  him,  saying, — Be  comforted,  0  bird  !  Thou  hast  no 
fear  '^  Whence  hast  thou  taken  such  great  fright  ?  "What  hast 
thou  done  and  where  hast  thou  done  it  in  consequence  of  which 
thou  hast  lost  thy  senses  in  fear  and  art  more  dead  than  alive  ?^ 
Thy  color,  0  beautiful  bird,  is  such  as  to  resemble  that  which 
adorns  a  fresh-blown  lotus  of  the  blue  variety.  Thy  eyes  are 
of  the  hue  of  the  pomegranate  or  the  A9oka  flower!  Do  not 
fear.  I  bid  thee,  be  comforted  !^  When  thou  hast  sought  refuge 
with  me,  know  that  no  one  will  have  the  courage  to  even  think 
of  seizing  thee, — thee  that  hast  such  a  protector  to  take  care 
of  thy  person  I*^  I  shall,  for  thy  sake,  give  up  today  the  very 
kingdom  of  the  Kac^is  and,  if  need  be,  my  life  too  !  Be  com- 
forted, therefore,  and  let  no  fear  be  thine,  O  pigeon  !^ 

"  'The  hawk  said, — This  bird  has  been  ordained  to  be  my 
food.  It  behooves  thee  not,  0  king,  to  protect  him  from  me  ! 
I  have  outcoursed    this  bird    and    have  got   him.     Verily,  with 

*  'Asya'  in  the  singular  (in  the  second   line)   is   an   instance   of  dri>ha 
use.— T. 


-1^  MAiiABHARATA.  [Aniicaaanilcci 

great  effort  have  I  got  at  him  at  last/*'     His  flesh  and  blood  and 
marrow  and  fat  will  be  of  great  good  to  me.     This   bird    will  be 
the    means   of  gratifying    me    greatly.     Do    not,  0    king,  place 
thyself  between  him  and  me  in  this  way  1^^     Fierce  is  the  thirst 
that  is  afflicting  me,  and  hunger  is   knawing   my   bowels.     Ke- 
lease  the  bird   and   cast   liiin    off.     I  am    unable    to   bear   the 
pains  of  hunger  any  longer  !^-     I  pursued  him  as  my  prey.     Be- 
hold, his  body  is   bruised  and  torn  by  me  with    my    wings   and 
talons.     Look,  his  breath  has  become    very   weak.     It   behooves 
thee  not,  0  king,  to  protect  him  from    me  '^^     In    the   exercise 
of  that  power  which  properly  belongs  to  thee,  thou  art,  indeed, 
competent  to  interfere  in  protecting  human  beings  when    sought 
to  be  destroyed  by  human  beings.     Thou  canst  not,  however,  be 
admitted  to  have  any  power  over   a   sky-ranging   bird   afflicted 
with  thirst  I^*     Thy  power  may   extend    over   thy    enemies,  thy 
servants,  thy  relatives,  the    disputes   that   take   place   between 
thy  subjects.     Indeed,  it  may   extend   over   every   part   of  thy 
dominions  and  over  also  thy  own  senses.     Thy   power,  however, 
does  not   extend   over   the   welkin.-^^     Displaying   thy   prowess 
over  such  foes  as  act  against   thy    wishes,  thou    mayst   establish 
thy  rule  over  them.     Thy  rule,  however,  does  not   extened  over 
the  birds  that  range  the  sky.     Indeed,  if  thou  hast   been   desir- 
ous of  earning  merit  (by  protecting  this  pigeon),  it  is  thy   duty 
to  look  at  me  also  (and  do  what  is   proper    for   enabling    me   to 
appease  my  hunger  and  save  my  life)  ! — '^^ 

"Bhishma  continued, — 'Hearing  these  words  of  the  hawk, 
the  royal  sage  became  filled  with  wonder.  Without  disregard- 
ing these  words  of  his,  the  king,  desirous  of  attending  to  his 
comforts,  replied  unto  hi/n,  saying  the  following  words.^^ 

"  'The  king  said. — Let  a  bovine  bull  or  boar  or  deer  or 
buffalo  be  dressed  today  for  thy  sake  !  Do  thou  appease  thy 
hunger  on  such  food  today.^^  Never  to  desert  one  that  has 
sought  my  protection  is  my  firm  vow.  Behold,  0  bird,  this 
bird  does  not  leave  my  lap  ! — ^^ 

"  'The  hawk  said, — I  do  not,  0  monarch,  eat  the  flesh  of 
the  boar  or  the  ox  or  of  any  of  the  diverse  kinds  of  fowl.  What 
need  have  I  of  food  of  this  or  that  kind  ?  My  concern  is  with 
thoit  food  which  has  been  eternally   ordained   for  beings  of  my  J 


rarva,]  anuca.sa.na  pakya.  217 

order  f  Hawks  feci  on  pigeons,— this  Ls  t"he  eternal  ordinance.^""" 
O  sinle.ss  U<;.inar,i,  if  thou  feelcst  such  affection  for  this  pigeon, 
do  thou  then  give  me  flesh  from  thy  own  body,  of  weight  equal 
to  that  of  this  pigeon. — -'- 

"  'The  king  said, — Great  is  the  favor  thou  showest  me   today 
by  speaking  to  me  in  this  strain.     Ye.s,  I   shall    do   what   thou 
biddest  ! — Having  said  this,  that    best   of  monarchs^*  began    to 
cut  off  his  own  flesh   and    weigh    it    in   a  balance   again.st   the 
pigeon.     iUeanwhile,   in    the    inner   apartments   of    the  palace, 
the  spouses  of  the  king,  adorned  with  jewels  and   gems,"'*  hear- 
ing what  was   taking    place,  uttered   exclamations   of  woe   and 
came  out,  .stricken  with  grief.-^     In  consequence  of  those  cries  of 
the  ladies  as  aLso  of  the  ministers  and  servants,  a    noi.se  deep  as 
the  roar  of  the  clouds  arose  in    the   palace.     The   sky   that    had 
been  very  clear   became   enveloped  with  thick    clouds   on    ever}'- 
side.-*'     The    E.irtli   began    to   tremble,  as   the   consequence   of 
that  act  of  truth  which  the    monarch   did.     The  king   began  to 
cat  off  the  flesh  from  his    flanks,  from    his   arm.s,  and    from    his 
tliighs,-'    and    quickly    fill    one   of  the    scales   for   weighing   it 
agiinst    the    pigeon.     For   all    that,    the   pigeon    continued    to 
weicrh  heavier.***     When  at  last  the  king  became   a   skeleton    of 
bones,  without  any  flesh,  and  covered  with   blood,  he   desired  to 
give  up  his  whole   body    and,    tli-^refore,  a.scended    the   scale    in 
which  he  had  placed  the  flesh  tliat  he  had   previously    cut   off."^ 
At  that  time,  tlie  three  worlds,  with  Indra  at  their   head,  came 
to  that   spot   for   beholding    him.     Celestial    kettle-drums   and 
diverse  drums  were  struck  and  played  upon    by   invisible   beings 
belonging  to  the  firmament.^"     King  Vrishadarbha   was  bathed 
in  a  shower  of  nectar  that  was  poured  ufton    him.     Garlands   of 
celestial    flowers,  of    delicious    fragrance   and    touch,  were   also 
showered  upon  him  copiously  and  repeatedly."''^     The  deities  and 
Gandharvas  and  Apsaras   in    large   bands   began    to   sing   and 
dance  around  him   even    as   they   sing   and   dance    around    the 
Grandsire  Brahman.'''-     The  king  then    ascended  a   celestial   car 
that   surpas.sed    (in    grandeur   and   beauty)     a     mansion    made 
entirely    of  gold,    that    had    arches    made   of   gold    and   gems, 
and    that    was    adorned    with  columns    made    of  lojjis  luznh}^ 
Through  the   merit   of  his  act,  the   royal   sage   Civi  proceodod 

[     28     ] 


21S  MAirAUHARATA.    -'  [Anucdsaniku 

to  eternal  Heaven.  Do  thou  also,  O  Yudhishthira,  act  in 
the  same  way  towards  those  that  seek  thy  protection  ,"*  He 
who  protects  those  that  are  devoted  to  him,  those  that  are 
attached  to  him  from  love  and  affection,  and  those  that  depend 
upon  him,  and  who  has  compassion  for  all  creatures,  succeeds 
in  attaining  to  great  felicity  hereafter.^'^  That  king  who  is  of 
righteous  behaviour  and  who  is  observant  of  honesty  and  in- 
tegrity, succeeds  by  his  acts  of  sincerity  in  acquiring  every 
valuable  reward.^^  The  royal  sage  Civi,  of  pure  soul  and  en- 
dued with  great  wisdom  and  unbaffled  prowess,  that  ruler  of 
the  Ka(^.is,  became  celebrated  over  the  three  worlds  for  his  deeds 
©f  righteousness.^^  Anybody  who  would  protect  in  the  same 
way  a  seeker  for  protection,  would  certainly  attain  (like  Civi 
himself )  to  the  same  happy  end,  O  best  of  the  Bharatas.^® 
He  who  recites  this  history  of  the  royal  sage  Vrishadarbha  is 
sure  to  become  cleansed  of  every  sin,  and  the  person  who  hears 
this  history  recited  by  another  is  sure  to  attain  to  the  same 
result.'  "^^ 


Section  XXXIII. 

"Yudhishthira  said, — 'Which  act,  O  grandsire,  is  the  forc- 
most  of  all  those  that  have  been  laid  down  for  a  king  ?  "What 
is  that  act  by  doing  which  a  king  succeeds  in  enjoying  both  this 
world  and  the  next  ?'^ 

"Bhishma  said, — ^'Even  this,  viz.,  the  worship  of  the  Brah- 
manas,  is  the  foremost  of  all  those  acts,  O  Bhurata,  which  have 
been  laid  down  for  a  king  duly  installed  on  the  throne,  if, 
indeed,  he  is  desirous  of  obtaining  great  happiness."  Even  this 
is  what  the  foremost  of  all  kings  should  do.  Know  this  well, 
O  chief  of  Bharata's  race.  The  king  should  always  worship 
with  reverence  all  righteous  Brahmanas  possessed  of  Vedic 
lorc.*^  The  king  should,  with  bows  and  comforting  speeches 
and  gifts  of  all   articles   of  enjoyment,  worship   all    Brahraanas 

*  Some  texts  read  'vruldhau'  for  'Ishtan.'  If  the  former  reading  be 
adopted,  the  meaning  wovikl  be  that  kings  should  worship  all  aged  Brah- 
maiias  possessed  of  Vedic  lore, — T. 


i*arva.]  anucasana  parva.  219 

possessed  of  great  learning  who  may  dwell  in  his  city  or  pro- 
vinces.* This  is  the  foremost  of  all  acts  laid  down  for  the  king. 
Indeed,  the  king  should  always  keep  his  eyes  fixed  on  this. 
He  should  protect  and  cherish  these,  even  as  he  protects 
his  own  self  or  his  own  children.'^  The  king  should  worship 
with  greater  reverence  those  amongst  the  Brahmanas  that 
may  be  worthy  of  it  (for  their  superior  sanctity  and  learn- 
ing). When  such  men  are  freed  from  all  anxiety,  the  whole 
kingdom  blazes  forth  in  beauty."  Such  individuals  are  worthy 
of  adoration.  Unto  such  the  king  should  bow  his  head.  Verily, 
they  should  be  honored,  even  as  one  honors  one's  sires  and 
grandsires.  Upo-n  them  depends  the  course  of  conduct  followed 
by  men,  even  as  the  existence  of  all  creatures  depends  upon 
Viisava.^  Of  prowess  incapable  of  being  baffled  and  endued 
with  great  energy,  such  men,  if  enraged,  are  capable  of  con- 
suming the  entire  kingdom  to  ashes  by  only  a  fiat  of  their  will, 
or  by  acts  of  incantation,  or  by  other  means  (derived  from  the 
power  of  penance).^  I  do  not  see  anything  that  can  destroy 
them.  Their  power  seems  to  be  uncontrolled,  being  capable' of 
reaching  to  the  farthest  end  of  the  universe.  When  angry, 
their  glances  fall  upon  men  and  things  like  a  blazing  flame  of 
fire  upon  a  forest.^  The  most  courageous  men  are  struck  with 
fear  at  their  name.  Their  virtues  and  powers  are  extraordinary 
and  immeasurable.  Some  amongst  them  are  like  wells  and  pits 
with  mouths  covered  by  grass  and  creepers,  while  others  re- 
semble the  firmament  cleared  of  clouds  and  darkness.^^  Some 
amongst  them  are  of  fierce  dispositions  (like  Durvasas- and  others 
of  that  stamp).  Some  are  as  mild  and  soft  in  disposition  as 
cotton  (like  Gautama  and  othci-s).  Some  amongst  them  are- 
very  cunning  (like  Agastya  who  devoured  the  Asura  Vatapi,  and 
other  RishLs  of  that  class).  Some  amongst  them  are  devoted  te 
the  practice  of  penances.^^  Some  amongst  them  are  employed 
in  agricultural  pursuits  (like  the  preceptor  of  Uddalaka).  Some 
amongst  them  are  engaged  in  the  keep  of  kine  (as  Upamanyit 
while  attending  his  preceptor).  Some  amongst  them  live  upon 
eleemosynary  alms.  Some  amongst  them  are  even  theives  (like 
Valmiki  in  his  early  years  and  Vicwamitra  during  a  famine). 
Somg  amongst  them  iire  fond  of  fomenting  ([uarrels  uud  disputes 


220  MARARHARATA.   K  [AriU;a8n7lika 

(like   Narada).     Some,  again,    amongst   thcrn    are   actors   and 
dancers  (like  Bharata).^-     Some  amongst  them  are  competent  to 
achieve  all  feats,  ordinary  and  extraordinary  (like  Agastya  drink- 
ing up  the  entire  ocean  as  if  it  were  a   palmful  of  water).     The 
Brahmanas,  0  chief  of  Bharata's  race,  are  of  diverse  aspects  and 
behaviour.^^     One  should  always   utter  the  praises  of  the   Brah- 
manas who  are  conversant  with  all  duties,  who  are   righteous   of 
behaviour,  who  are  devoted  to  diverse  kinds  of  acts,  and  who  arc 
seen  to  derive  their  sustenance  from  diverse  kinds  of  occupations.*" 
The  Brahmanas,  0  ruler   of  men,  who   are   highly   blessed,  are 
older  in  respect  of  their  origin  than  the  Pitris,  the  deities,  human 
beino-.s  (belonging  to  the  three  other  orders),  the  Snakes,  and  the 
Hakshasas.^"     These  regenerate  persons   are    incapable   of  being 
vanquished   by    the   deities   or   the    Pitris,  or   the    Gandharvas 
or   the  Rakshasas,  or  the  Asuras  or  the    Pigachas.^''     The  Brah- 
manas are  competent  to    make  him  a   deity   that   is  not  a  deity. 
They  can,  again,  divest  one    that   is   a   deity   of  his   status   as 
such.     He  becomes  a  king   whom  they    wish   to    make  a    king. 
He,  on  the  other  hand,  goes  to  the  wall  whom  they   do  not   love 
or  like.^'^     I  tell  thee  truly,  O  king,  that    those    foolish   persoiis, 
•without  doubt,  meet  with  destruction  who  calumniate  the    Brah- 
manas and  utter  their  dispraise.^^     Skilled    in   praise   and   dis- 
praise, and  themselves  the  origin  or  cause   of  other  people's  fame 
and  ignominy,  the    Brahmanas,  0    king,  always   become    angry 
with  those  that  seek  to  injure   others.^^     That    man    whom    the 
Brahmanas    praise   succeeds   in    growing    in    prosperity.     That 
man  who  is  censured  and  cast  off  by  the  Brahmanas  soon   meets 
with  discomfiture."*'     It    is   in    consequence    of  the   absence   of 
Brahmanas  from   among    them   that    the   Cakas,  the  Yavanas, 
the  Kamvojas,  and  other    Kshatriya   tribes  have   become    fallen 
and  degraded  into  the   status   of  Cudras."^     The   Dravidas,  the 
Kalingas,  the  Pulindas,  the  U^inoras,  the  Kolisarpas,  the  Mahi- 
shakas,  and    other    Kshalrjas,""  have,  in    consequence   of   the 

*  Though  really  conversant  with  all  duties,  and   of  righteous   behavi- 
our, the  Brahmanas,  nevertheless,  for   concealing    their   real    natures   or 

for  protecting  the  world,  are  seen    to    be   employed    in    diverge    kiudb    of 
•ccupatious.— T. 


Parva.]  ANUCASANA   PARVA.  221 

absence  of  Brahraanas  from  among  their  midst,  become  degraded 
into  Cudras.  Dcfext  at  their  hands  is  preferable  to  victory  over 
them,  O  foremost  of  victorious  persons  1*'  One  slaying  all  other 
living  creiturcs  in  this  world  does  not  incur  a  sin  so  heinous  as 
that  of  slaying  a  single  Brahnvina.  The  great  Rishis  have  said 
that  Brahmanicidc  is  a  heinous  sin.=*  One  should  never  utter 
the  dispraise  or  calumny  of  the  Brfihmanas.  Where  the  dispraise 
of  Brahmanas  is  uttered,  one  sliould  sit  with  face  hanging  down 
or  lexve  that  spot  (for  avoiding  both  the  utterer  and  his 
words).-^  That  man  has  not  as  yet  been  born  in  this  world  or 
will  not  take  birth  here  who  has  been  or  will  be  able  to  pass 
his  life  in  happiness  after  quarreling  with  the  Brahmanas."® 
One  cannot  seize  the  wind  with  one's  hands.  One  cannot  touch 
the  moon  with  one's  hand.  One  cannot  support  the  Earth  on 
one's  arms.  After  the  same  manner,  0  king,  one  is  not  able  to 
van']uish  the  Brahmanas  in  this  world. 


»  "i;7 


Section  XXXIV. 

'Bhishma  said, — 'One  should  always  offer  the  most  reverent 
worship  unto  the  Brahmanas.  They  have  Soma  for  their  king, 
and  they  it  is  who  confer  happiness  and  misery  upon  others.* 
They,  O  king,  should  always  be  cherished  and  protected  as  one 
cherishes  and  protects  one's  own  .sires  and  grandsires,  and 
should  be  adored  with  bows  and  gifts  of  food  and  ornaments 
and  other  articles  of  enjoyment  as  also  with  .such  things  as  they 
may  desire.  The  peace  and  happiiiess  of  the  kingdom  flo\y 
from  such  respect  shown  to  the  Brahmahas  even  as  the  peace 
and  happiness  of  all  living  creatures  iiow  from  Vasava  the  chief 
of  the  celestials."  Let  Brahmanas  of  pure  behaviour  and  Brah- 
ma-effulgence be  born  in  a  kingdom.  Kshatriyas  also  that  are 
splendid  car-warriors  and  that  are  capable  of  scorching  all  foes, 
should  be  desired  (amongst  those  that  settle  in  a  kingdom).' 
This  was  said  unto  me  by  Narada.  There  is  nothing  higher, 
O  king,  than  this,  viz.,  the  act  of  causing  a  Brahmana  possess- 
ed of  good  birth,  having  a  knowledge  of  morality  and  righte- 
ousness, and  stcadfiist  in  the   observance   of  excellent   vows^  to 


a22  MAHABHARATA.  [Anucdsaniko. 

take  up  his  residence  in  one's    mansion.     Such   an   act    is   pro- 
ductive  of  every   kind    of  blessing/      The   sacrificial   offerings 
given  unto  Brahmanas  reach  the  very  deities  who   accept   them. 
Brahraanas  are   the   sires   of  all   creatures.     There   is   nothing 
higher  than  a  Brahmana.^     Aditya,  Chandramas,  Wind,  Water, 
Earth,  Sky,  and  the  points  of  the  compass,  all   enter   the   body 
of  the  Brahmana   and   take   what   the   Brahmana   eats.*^     In 
that  house  where  Brahmanas  do   not   eat,  the   Pitris   refuse   to 
eat.''     The  deities  also  never   eat    in    the  house   of  the   wretch 
who  hates  the  Brahmanas.     When  the  Brahmanas  are  gratified, 
the  Pitris  also  are  gratified.*^     The  deities  also  become   gratified 
when  the  Brahmanas  are   gratified.     There  is  no  doubt   in   this. 
They  that  give  away  the  sacrificial  Havi   unto   the    Brahmanas 
become   themselves   gratified    (in   this   and   the   other   world).^ 
Sucji  men  never  meet  with   destruction.     Verily,  they   succeed 
in  attaining  to  high  ends.     Those  particular   offerings   in   sacri- 
fices with  which  one   gratifies   the   Brahmanas,^"  go  to  gratify 
both  the  Pitris  and  the  deities.     The  Brahmana   is   the  cause  of 
that  Sacrifice  whence  all   created   things   have   sprung.^^     The 
Brahmana  is  acquainted  with  that  from  which  this  universe   has 
sprung  and  unto  which,  when  apparently    destroyed,  it  returns. 
Indeed,  the  Brahmana  knows  the  path    that   leads   to   Heaven 
and  the  other   path   that    leads   to   the   opposite   place.^-     The 
Brahmana  is  conversant    with  that    which    has   happened    and 
that  which  will  happen.     The  Brahmana  is  the  foremost   of  all 
two-legged  beings.     The  Brahmana,  0  chief  of  the  Bharatas,  is 
fully  conversant  with  those  duties  that  have  been   laid  down  for 
his  order.^^     Those  persons  that  follow  the  Brahmanas  are  never 
vanquished.     Departing  from  this  world,   they  never  meet   with 
destruction.     Indeed,  victory   is   always   theirs.^*     Those  high- 
souled  persons, — indeed,  those   persons  that  have  subdued   their 
souls, — who  accept  the  words  that  fall  from  the  lips  of  the  Brah- 
manas, are  never  vanquished.  Victory  always  becomes  theirs.-f^^ 

*  The  argument,  therefore,  is  that  anything  given  to  the  Brahmana 
to  eat  and  that  is  eaten  by  him  apparently,  is  really  eaten  by  these 
deities. — T. 

t  'Bhutfitnianah'  is  explained  by  the  Commentator  as  'Bhuta-praptah- 
vasikritah-utrua  yaih.'— T. 


90S 


Parva.]  anucasana  parva.  ^^«> 

The  energy  and  might  of  those  Kshatriyas  who  scorch  cvcry- 
thino-  with  their  energy  and  might,  when  they  encounter  the 
Brahraanas,  become  neutralised.^*^  The  Bhrigus  conquered  the 
Talajanghas.  The  sons  of  Angiras  conquered  the  Nipas.  Bha- 
radwaja  conquered  the  Vitahavyas  as  also  the  Ailas,  O  chief  of 
Bharata's  race.^^  Although  all  these  Kshatriyas  were  capable 
of  using  diverse  kinds  of  arms,  yet  the  Brahmanas  named, 
owning  only  black  deer-skins  for  their  emblems,  succeeded  in 
conquering  them  otiectually.  Bestowing  the  Earth  upon  the 
Brahmanas  and  illuminating  both  the  worlds  by  the  splendour 
of  such  a  deed,  one  should  accomplish  acts  through  which  one 
may  succeed  in  attaining  to  the  end  of  all  things.*^*^  Like  fire 
concealed  within  wood,  everything  that  is  said  or  heard  or  read 
in  this  world,  lies  ensconced  in  the  Brahmana."  In  this  con- 
nection is  cited  the  old  history  of  the  conversation  between 
Vasudeva  and  the  Earth,  0  chief  of  Bharata's  race  !'^^ 

"  'Vasudeva  said, — 0  mother  of  all  creatures,  O  auspicious 
goddess,  I  desire  to  ask  thee  fur  a  solution  of  this  doubt  of 
mine  !  By  what  act  does  a  man  leading  the  domestic  mode  of 
life  succeed  in  cleansing  all  his  sins  ? — -^ 

"  'The  Earth  said, — One  should  serve  the  Brahmanas.  This 
conduct  is  cleansing  and  excellent.  All  the  impurities  are  des- 
troyed of  that  man  who  serves  the  Brahmanas  with  reverence.-* 
From  this  (conduct)  arises  prosperity.  From  this  arises  fame. 
From  this  springs  forth  intelligence  or  knowledge  of  the  soul. 
A  Kshatriya,  by  this  conduct,  becomes  a  mighty  car-warrior 
and  a  scorcher  of  foes  and  succeeds  in  acquiring  great  fame  -* 
Even  this  is  what  Narada  said  unto  me,  viz.,  that  one  should 
always  reverence  a  Brahmana  that  is  well-burn,  of  rigid  vows, 
and  conversant  with  the  scriptures,  if  one  desires  every  kind 
of  prosperity.-*  That  man  really  grows  in  prosperity  who  is 
applauded  by  the  Brahmanas  who  are   higher   than    those    that 

1  are  regarded  superior  to  all  men  high  or  low.-"     That   man    who 

I  . . . . 

j         *  The   second   line   of  Verse    18   is  a    crux.     The  Commentator  ex- 
I  plains  that    'pvakshipya'    means    'dattwa' ;  'Kun'    is  the  Earth.     'VSn'    is 

Miptim   kurvan,  ubhaya-loke   iti   9e.->hah.'     Taragaminam'    is   'paraloka- 

hiUm.'— T. 


2^24 .  3i.virAi!HARATA.  ■  [Aimccisanika 

speaks  ill  of  the  Brahmanas  soon  meets  with  discomfiture,  even 
as  a  clod  of  unbxked  earth  meets  with  destruction  when  cast 
into  the  sea.'^  After  the  same  manner,  all  acts  that  are  hurtful 
to  the  Brahmanas  are  sure  to  bring  about  discomfiture  and  ruin. 
Behold  the  dark  spots  on  the  Moon  and  the  salt  waters  of  the 
ocean  1"^  The  great  Indra  had  at  one  time  been  marked  all 
over  with  a  thousand  sex- marks.  Ii  was  through  the  power  of 
the  Brahmanas  that  those  marks  became  altered  into  as  many 
eyes.-^  Behold,  0  Madhava,  how  all  those  things  took  place  ! 
Desiring  fame  and  prosperity  and  diverse  regions  of  beatitude 
in  the  next  world,  a  person  of  pure  behaviour  and  soul  should, 
O  slayer  of  Madhu,  live  in  obedience  to  the  dictates  of  the 
Brahmanas.* — '-^ 

"Bhishma  continued, — .Hearing  these  words  of  the  goddess 
Earth,  the  slayer  of  Madhu,  O  thou  of  Kuru's  race,  exclaimed, 
— Excellent,  Excellent  1 — and  honored  the  goddess  in  due  form.^" 
Having  heard  this  discour.se  between  the  goddess  Earth  and 
Madhava,  do  thou,  0  sou  of  Pritha,  always,  with  rapt  soul, 
worship  all  .superior  Brahmanas.  Doing  this,  thou  shalt  verily 
obtain  what  is  highly  beneficial  for  thee  !'  ''^^ 


Section  XXXV. 

"Bhishma  .said, — 0  blessed  king,  a  Brahmana,  by  birth  alone, 
becomes  an  obje'?t  of  adoration  with  all  creatures  and  entitled, 
as  guests,  to  eat  the  first  portion  of  all  cooked  food.i"^  From 
them  flow  all  the  great  objects  of  life  (viz..  Righteousness,  and 
Wealth  and  Pleasure  and  Emancipation).  They  are  the  friends 
of  all  creatures  in  the  universe.  They  are  again  the  mouths  of 
the  deities  (for  food  poured  into  their  mouths  is  eaten  by  the 
deities).     Worshipped  with  reverence,  they  wish   us   prosperity 

*  The  dark  spots  on  the  Moon  were  due  to  the  curse  of  Daksha. 
The  waters  of  the  Ooeau  became  saltish  owing  to  the  ciu-se  of  a 
Bishi.— T. 

t  The  seuse  is  that  one  becomes  a  Brahmana  by  birth  alone,  without 
the  aid  of  those  purifinatiory  rites  that  have  been  laid  down  in  the  scrip- 
tures. When  food  is  cooked,  none  else  than  a  Brahmana  is  entitled  to 
the  firnt  portion  thereof  — T. 


Purva.]  ANUCASANA  pauva!  2.23 

by  uttering  words  fraught  with  auspiciousuess.-  Disregarded 
bv  our  foes,  lot  thcni  be  enraged  with  these  and  let  them  wish 
evil  unto  those  detractors  of  tiieirs,  uttering  words  fraught  with 
severe  curses.^  In  this  connection,  persons  conversant  with 
ancient  history  repeat  the  following  verses  sung  of  old  respecting 
how  in  ancient  times  the  Creator,  after  having  created  the 
Brahmauas,  ordained  their  duties/ — A  Brahmana  should  never 
do  anything  else  than  what  has  been  ordained  for  him.  Pro- 
tected, they  should  protect  others.  By  conducting  them.selve.i 
in  tliis  way,  they  are  .sure  to  attain  to  that  which  is  highly- 
advantageous  for  them.'^  By  doing  those  acts  that  are  ordained  ' 
for  them,  they  are  sure  to  obtain  Brahma-prosperity.  Ye  shall 
become  the  exemplars  of  all  creatures,  and  reins  for  restraining 
them  '.''  A  Brfihuiana  possessed  of  learning  should  never  do 
that  which  is  laid  down  tor  the  Cudras.  By  doing  such  acts, 
a  Brahmana  loses  his  nierit.*^  By  Vedic  study  he  is  sure  to 
obtLiin  prosperity  and  intelligence  and  energy  and  puissance 
competent  to  scorch  all  things,  as  also  glory  of  the  most  exalted 
kind.*^  By  offering  oblations  of  clarified  butter  unto  the  deities, 
the  Brahmanas  attain  to  high  blessedness,  become  worthy  of 
taking  the  precedence  of  even  children  in  the  matter  of  all 
kinds  of  cooked  food,  and  endued  with  Brahma-prosperity .f* 
Endued  with  faith  that  is  frauglit  with  compassion  towards  all 
creatures,  and  devoted  to  self-restraint  and  the  study  of  the 
Vedas,  ye  shall  attain  to  the  fruition  of  all  your  wishes  1^* 
Whatever  things  exist  in  the  world  »of  men,  whatever  things 
occur  in  the  region  of  the  deities,  can  all  be  achieved  and  ac- 
quired with  the  aid  of  penances  and  knowledge  and  the  obser- 
vance of  vows  and  restraints." — I   have    thus   recited    to   thee, 

*  The  Commentator  thinks  that  '9aa(lram  karma'  has  especial  refer- 
ence to  the  service  of  others.  Hence,  what  is  interdicted  for  the  Brili- 
manas  is  the  service  of  others. — T. 

t  In  this  country,  to  tliis  day,  when  food  is  prepared  in  view  of 
guests  invited  to  a  house,  no  portion  of  such  food  can  be  offered  to  any 
one  before  it  is  dedicated  to  tlie  deities  and  placed  before  those  for  whom 
it  is  intended.  An  oxecption,  however,  is  made  for  children.  Wliat  is 
stated  here  is  that  a  good  Brfdiniana  can  take  the  prectdeiice  of  even 
children  in  the  matter  of  such  food. — T. 

[     '^0     ] 


I 

'226  MAHABHARATA.  [AnncasaQilka 

0  sinless  one,  the  verses  that  Avere  sung  by  Brahman  himself. 
Endued  with  supreme  intelligence  and  wisdom,  the  Creator 
himself  ordained  this,  through  compassion  for  the  Brahmanas.^' 
The  puissance  of  those  amongst  them  that  are  devoted  to  penan- 

•  ces  is  e  |ual  to  the  might  of  kings.  They  are  verily  irresistible, 
fierce,  possessed  of  the  speed  of  lightning,  and  exceedingly 
quick  in  what  they  do.^^  Th-ere  are  amongst  them  those  that 
are  possessed  of  the  might  of  lions  and  those  that  are  possessed 
of  the  mishc  of  timers.  Some  of  them  are  endued  with  the 
might   of  boars,    some   of  the   deer,    and   some   of  crocodiles.^* 

'Some  there  are  amongst  them  whose  touch  resembles  that  of 
snakes  of  virulent  poison,  and  some  whose  bite  resembles  that  of 
sharks.  Some  amongst  them  are  capable  of  compassing  by 
speech  alone  the  destruction  of  those  that  are  opposed  to  them  ; 
and  some  are  competent  to  destroy  by  a  glance  only  of  their 
eyes.-^^  Some,  amongst  them,  as  already  said,  are  like  snakes 
of  virulent  poison,  and  some  that  are  possessed  of  very  mild 
dispositions.  The  dispositions,  O  Yudhishthira,  of  the  Brah- 
manas,  are  of  diverse  kinds.'^''  The  Mekalas,  the  Dravidas,  the 
Lathas,  the  Paundras,  the  Konwa9iras,  the  Caundikas,  the 
Daradas,  the  Darvas,  the  Chauras,  the  Cavaras,  the  Varvaras,^^ 
the  Kiratas,  the  Yavanas,  and  numerous  other  tribes  of  Ksha- 
triyas,  have  become  degraded  into  the  status  of  Cudras  through 
the  wrath  of  the  Brahraanas.^**  In  consequence  of  having  dis- 
regarded the  Brahmanas,  the  Asuras  have  been  obliged  to  take 
refu-ge  in  the  depths  of  th^  ocean.  Through  the  grace  of  the 
Brahmanas  the  deities  have  become  denizens  of  the  happy 
rigions  of  Heiven.^^  The  element  of  space  or  ether  is  incapable, 
of  being  touched.  The  Himavat  mountains  are  incapable  of  I 
being  moved  from  their  site.  The  current  of  Ganga  is  incapable 
of  being  resisted  by  a  dam.  The  Brahmanas  are  incapable 
of  being  subjugated."*^  Kshatriyas  are  incapable  of  ruling  thej 
Earth  without  cultivating  the  good  will  of  the  Brahmanas. 
The  Brahmanas  are  high-souled  beings.  They  are  the  deities  of 
the  very  deities.^^  Do  thou  always  Avorship  them  with  gifts 
and  obedient  services,  if,  indeed,  thou  wishest  to  enjoy  th« 
sovereignty  of  the  whole  Earth  with  her  belt  of  seas."'''  The 
energy  and  might  of  Brahmanas,  0  sinless   one,  become  abated 


ParvCb.]  ANUCASANA  PAIIVA.  227 

in  consequence  of  the  acceptance  of  gifts.  Thou  shouldst  pro- 
tect thy  race,  0  king,  from  those  Brfihmanas  that  do  not  desires 
to  accept  gifts  !*'  "-^ 


Section  XXXVI. 

"Bhishma  .said, — 'In  this  connection  is  cited  the  old  history 
of  the  discourse  between  Cakra  and  Camvara.  Do  thou  listen 
to  it,  O  Yudhishthira.^  Once  upon  a  time  Cakra,  assuming  the 
guise  of  an  a.scetic  with  matted  locks  on  his  head  and  body 
?meared  with  ashes  all  over,  rode  on  an  ugly  car  and  repaired 
to  the  presence  of  the  Asura  Camvara.^ 

"  'Cakra  said, — Through  Avhat  conduct,  0  Camvara,  hast' 
thou  been  able  to  get  at  the  head  of  all  individuals  of  thy  race  ? 
For  what  reason  do  all  people  regard  thee  as  superior  ?  Do 
thou  tell  me  this  truly  and  in  detail  ! — * 

"  'Camvara  said, — I  never  cherish  any  ill  feelings  toward.s 
the  Brahmanas.  Whatever  instructions  they  impart  I  accept 
with  unquestioning  reverence.  When  the  Brahmanas  are  en- 
gaged in  interpreting  the  scriptures,  I  listen  to  them  with  great 
happiness.*  Having  heard  their  interpretations  I  never  dis- 
regard them.  Nor  do  I  ever  oftend  against  the  Brahmanas  in 
any  way.  I  always  worship  those  Brahmanas  that  are  endued 
with  intelligence.  I  always  seek  information  from  them.  I  al- 
ways worship  their  feet.^  Approaching  me  with  confidence,  they 
always  address  me  with  affection  and  enquire  after  my  welfare. 
If  they  ever  happen  to  be  heedless,  I  am  always  heedful.  If 
they  happen  to  sleep,  I  always  remain  wakeful.^  Like  bees 
drenching  the  cells  of  the  comb  with  honey,  the  Brahmana.s,. 
who  are  my  instructors  and  rulers,  always  drench  me  with  the 
jiectar  of  knowledge — me  that  am  always  devoted  to  the  path 
pointed  out  by  the  scriptures,  that  am  devoted  to  the  Brah- 
manas, and  that  am  perfectly  free  from  malice  or  evil   passion.''' 

*  What  is  stated  here  is  that  those  Brahmanas  that  do  not  accept  gift.s 
are  very  .superior.  Their  energy  and  might  are  great.  Bhislima  directs 
Yudhishthira  to  be  always  careful  of  liow  he  would  treat  such  superior 
Brahmanas.  After  'rakshyam'  the  words  Swakulam'  are  understood. 
The  Biudwan  translator  misunderstands  the  second  line  of  the  Verse.-^T. 


228  MAHABHAR.VTA.  [Anucasan-ika 

Whatever  they  say  with  cheerful  hearts  I    always   accept,  aided 
by  memory  and   understanding.     I    am   always   careful    of  my 
own  faith  in  them  and  I  always  think  of  my  own    inferiority  to 
them.^     I  alway?  lick  the  nectar  that  dwells  at  the  end  of  their 
tongue,  and  it  is  for  this  reason    that   I    occupy   a   position    far 
above  that  of  all  others  of  my  race  like  the  Moon    transcending 
all  the  stars.^     The  scriptural   interpretations   which    fall   from 
the  lips  of  the  Brahmanas  and   listening   to    which    every    wise 
man  acts  in  the  world,  constitute  nectar  on  Earth  and  may  also 
be  likened  to  eyes  of  remarkable  excellence.*^"     Witnessing  the 
encounter  between  the  deities  and  the  Asuras  in  days  of  old,  and 
understanding  the  puissance  of  the   instructions   that    fell    from 
the   Brahmanas,    my    father   became    filled    with    delight   and 
■\vonder.*f-^^     Beholding  the  puissance  of  high-souled  Brahmanas, 
my  sire  asked  Chandramas  the   question, — How   do  the   Brah- 
manas attain  to  success  ? — ^^ 

"  ' — Soma  said, — The  Srahmanas  become  crowned  with   suc- 
cess through  their  penances.     Their  strength  consists  in   .speech. 
The  prowess  of  persons  belonging  to  the  kingly  order   resides  in 
their  arms.     The   Brahmanas,  however,   have   speech    for   their 
■weapons.^^     Undergoing  the  discomforts  of  a   residence   in    the 
abode  of  his  preceptor,  the  Brahmana    should  study    the   Vedas 
or  at  least  the   Pranava.     Divesting   himself  of  wrath   and   re- 
nouncing earthly  attachments,  he   should   become  a  Yati,  view- 
ing all  things  and  all  creatures  with  e(|ual  eyes.^*     If  remaining 
in  the  abode  of  his  sire  he  masters  all  the  Vedas   and   acquiring 
great  knowledge  attains   to   a   position    that   should   command 
respect,  people  still  condemn  him  as  untravelled    or   home-keep- 
ing.^^    Like  a  snake  swallowing  mice,  the   Earth   swallows   up 
these  two,  viz.,  a  king  that  is  unwilling   to   fight   and  a   Brah- 

*  The  construction  is  'Etat  BiTilunana  nniklifit  Qfistram,  vat  ^rntwa 
ilia  pi-avartatc,  prithivyam  &c.,  &c.'  Botli  the  Vernacular  translators 
have  misunderstood  the  Verse. — T. 

t  'Etat  kjlranam'  seems  to  refer  to  'Brahmana-mukhat  §astram.'  The 
sense  seems  to  be  that  in  the  encounter  between  the  deities  and  the  Asuias 
the  power  of  the  Brahmanas  was  abundantly  proved,  for  Cukra  aided 
the  Asuras  with  his  Mantras  and  incantations,  while  Vrihaspati  and 
others  aided  the  dcitica  by  the  bamc  means.— T. 


Parva.]  ANUCASAN.V  P\RVA.  i.-yj 

maiia  that  is  unwilling  to  leave  home  for  aciijuiring  know- 
ledge.*^" Pride  destroys  the  prosperity  of  persons  of  little  in- 
telligcnee.  A  maiden,  if  she  conceives,  becomes  stained.  A 
Brfihmana  incurs  reproach  by  keeping  at  home.^'  Even  this  is 
Avhat  my  father  heard  from  Soma  of  wonderful  aspect.  My 
father,  in  consequence  of  this,  began  to  worship  and  reverence 
the  Bi-ahmanas.  Like  him,  I  also  worship  and  adore  all  Brfih- 
manas  of  hii^h  vows  ! — '^^ 

"Bhishma  continued, — 'Hearing  these  words  that  fell  from 
the  mouth  of  that  prince  of  Danavas.  Cakra  began  to  worship 
the  Brahmanas,  and  as  a  consequence  thereof  he  succeeded  in 
obtaining  the  chicfdom  of  the  deities.'  "^'^ 


Section  XXXVII. 

"Yudhishthira  said, — 'Which  amongst  these  three  persons, 
O  grandsire,  should  be  regarded  as  the  best  for  makino-  gifts 
unto,  viz.,  one  who  is  a  thorough  stranger,  or  one  who  is  living 
with  and  known  to  the  giver  for  a  long  time,  or  one  who  pre- 
sents himself  before  the  giver,  coming  from  a  long  distance  ?'^ 

"Bhishma  said. — All  these  are  equal.  The  eligibility  of  some 
consists  in  their  soliciting  alms  for  performing  sacrifices  or  for 
paying  the  preceptor's  fee  or  for  maintaining  their  spouses  and 
children.  The  eligibility  of  some,  for  receiving  gifts,  consists 
in  their  following  the  vow  of  wandering  over  the  Earth,  never 
soliciting  anything  but  receiving  when  given.  We  .should  also 
give  unto  one  what  one  .seeks.f-  We  .should,  however,  make 
gifts  without  afflicting  those  that  depend  upon  us.  Even  this 
is  what  we  have  heard.  By  afflicting  one's  dependants,  one 
afflicts  one's  own    self^     The   stranger,— one,  that  is,  who  has 


*  In  some  of  the  Bengal  texts  for  'Bhumiretau'  the  readinir  'Bhunii- 
reto'  occurs.  The  fact  is,  the  latter  is  a  misprint  or  a  mere  clerical  enor. 
The  'etau'  has  reference  to  the  two  mentioned  in  the  second  line.  The 
Burdwan  translator  actually  takes  'Bhumireto'  as  a  correct  reading  and 
makes  nonsense  of  the  Verse. — T 

t  I  expand  tliis  Verse.  After  'kriy'i  bhavati'  'pfitratwam'  is  under- 
stood. 'Kriyfi'  includes  the  diverse  objects  for  which  persons  solicit 
alma  or  gifts.    «Upan9Uvratam'   is  'maunam  parivrajyam.'— T. 


2o0  MAHABHARATA.  [Anu(i(isaiiik(t 

come  for  the  first  time, — should  be  regarded  as  a  proper  object 
of  gifts.  He  wlio  is  familiar  and  well-known  and  has  been 
living  with  the  giver,  should  also  be  regarded  in  the  same  light. 
The  learned  know  that  he  too  who  comes  from  a  distant  place 
should  be  regarded  in  an  equal  light.'* 

"Yudhishthira  said, — 'It  is  true  that  we  should  make  gifts 
unto  others  without  afflicting  any  one  and  without  doing  vio- 
lence to  the  ordinances  of  the  scriptures.  One  should,  however, 
correctly  ascertain  who  the  person  is  that  should  be  regarded  as 
a  proper  object  for  making  gifts.  He  should  be  such  that  the 
gift  itself,  by  being  made  over  to  him,  may  not  grieve.*'^ 

"Bhishma  said, — 'If  the  Kitwij,  the  Purohita,  the  preceptor, 
the  S.charya,  the  disciple,  the  relative  (by  marriage),  and  kins- 
men, happen  to  be  possessed  of  learning  and  free  from  malice, 
then  should  they  be  deemed  worthy  of  respect  and  worship.^ 
Those  persons  that  do  not  possess  such  qualifications  cannot 
be  regarded  as  worthy  of  gifts  or  hospitality.  Hence,  one 
should  with  deliberation  examine  persons  with  whom  one  comes 
into  contact/  Absence  of  wrath,  truthfulness  of  speech,  absten- 
tion from  injury,  sincerity,  peacefulness  of  conduct,  the  absence 
of  pride,  modesty,  renunciation,  self-restraint,  and  tranquillity 
or  contentment  of  soul,^ — he  in  whom  these  occur  by  nature, 
and  in  whom  there  are  no  wicked  acts,  should  be  regarded 
as  a  proper  object.  Such  a  person  deserves  honors.*^  Whether 
the  person  be  one  who  is  well-known  and  familiar,  or  one 
who  has  come  newly,  whether  he  has  or  has  not  been  seen 
before,  if  he  happens  to  possess  these  qualifications,  he  should  be 
regarded  as  worthy  of  honors  and  hospitality.^'*  He  who  denies 
the  authority  of  the  Vedas,  or  strives  to  show  that  the  scriptures 
should  be  disregarded,  or  approves  of  all  breaches  of  restraint  in  j 
society, — simply  brings  about  his  own  ruin  (and  should  not  be 
regarded  as  worthy  of  gifts).^'-  That  Brahmana  who  is  vain  of 
his  learning,  who  speaks  ill  of  the  Vedas,  or  who  is  devoted  to 
the  science  of  useless  disputation,^-  or  who  is  desirous  of  gain- 
ing  victory    (in   disputations)   in   assemblies   of  good    men   by 

*  It  is  said  tliat  food  or  other  things,  when  given  to  an  underserving 
person,  feels  grief.  What  Yudliishthira  asks  is  who  the  proper  person  is 
uuto  whom  gifts  may  be  made. — T. 


Farva.]  anucasana  pava.  231 

disproving  the  reasons  that  exist  fur  inorality  and  religion  and 
ascribing  everything  to  chance,  or  who  indulges  in  censuring 
and  reproaching  others  or  who  reproves  Brahmanas,^^  or  who  is 
suspicious  of  all  persons,  or  who  is  foolish  and  bereft  of  judg- 
ment, or  who  is  bitter  of  speech,  should  be  known  to  be  as 
hateful  as  a  dog,^*  As  a  dog  encounters  others,  barking  the 
while  and  seeking  to  bite,  such  a  person  is  even  so,  for  he 
spends  his  breath  in  vain  and  seeks  to  destroy  the  authority  of 
all  the  scriptures.^^  Those  practices  that  support  society,  the 
duties  of  righteousness,  and  all  those  acts  which  are  productive 
of  benefit  to  one's  own  self,  should  be  attended  to.  A  person 
that  lives,  attending  to  these,  grows  in  jrirosperity  for  everlasting 
time.^*^  By  paying  oti*  the  debt  one  owes  to  the  deities  by 
performing  sacrifices,  that  to  the  Rishis  by  studying  the  Vedas, 
that  to  the  Pitris  by  procreating  children,  that  to  the  Brahmanas 
by  making  presents  unto  them,  and  that  to  guests  by  feeding 
them,  in  due  order,  and  with  purity  of  intention,  and  i»roperly 
attending  to  the  ordinances  of  the  scriptures,  a  householder  does 
aiot  fall  away  from  righteousness.*'  ''^'"^" 


Section  XXXVIII. 

"Yudhishthira  said,— '0  best  of  the  Bharatas,  I  wish  to  hear 
thee  discourse  on  the  disposition  of  women.  Women  are  said 
to  be  the  root  of  all  evil.  They  are  all  regarded  as  exceedingly 
frail.'i 

"Bhishraa  said, — 'In  this  connection  is  cited  the  old  history 
of  the  discourse  between  the  celestial  Rishi  Nfirada  and  the 
(celestial)  courtezan  Panchachuda.-  Once  in  ancient  times,  the 
celestial  Rishi  Narada,  having  roamed  over  all  the  world,  met 
the  Apsara  Panchachuda  of  faultless  beauty,  having  her  abode 
in  the  region  of  Brahman.^     Beholding  the   Apsani   ever}'   limb 

*  All  these  acts  should  be  performed  with  purity  of  intention  and 
according  to  the  ordinances  of  the  scriptures.  For  example,  sacrifices 
should  not  be  performed  with  vanity  or  pride.  The  Vedas  should 
not  be  studied  without  faith.  Children  ishould  not  be  procreated  from 
lusl,  SiQ—T. 


232  •  MAHA15HARATA,  [AnucK^scniika 

of  whose  body  was  endued  with  great  beauty,  the  ascetic 
addressed  her,  saying, — 0  thou  of  slender  waist,  I  have  a  doubt 
in  my  mind.     Do  thou  explain  it  ! — '* 

"Bhishma  cantinueJ, — 'Thus  addressed  by  the  Rishi,  the 
Apsara  said  unto  him, — If  the  subject  is  one  which  is  known  to 
me  and  if  thou  thinkest  me  competent  to  speak  on  it,  I  shall 
certainly  say  what  is  in  my  mind. — ^ 

"  'Narada  .said, — 0  amiable  one,  I  shall  not  certainly  appoint 
thee  to  any  ta.sk  that  is  beyond  thy  competence.  O  thou  of 
beautiful  face,  I  wish  to  hear  from  thee  of  the  disposition  of 
women.' — '^ 

"Bhishma  continued, — 'Hearing  the.se  words  of  the  celestial 
Rishi,  that  foremost  of  Apsaras  replied  unto  him,  saying, — I  am 
unable,  being  myself  a  woman,  to  speak  ill  of  women.^  Thou 
knowcst  what  women  are  and  with  what  nature  they  are 
endued.  It  behooveth  thee  not,  O  celestial  Rishi,  to  .set  me  to 
such  a  task.^ — -Unto  her  the  celestial  Rishi  said, — It  is  very 
true,  0  thou  of  slender  waist  !  One  incurs  fault  by  speaking 
what  is  untrue.  In  saying,  however,  what  is  true,  there  can 
be  no  fault.^ — Thus  addressed  by  him,  the  Apsara  Panchachuda 
of  sweet  smiles  consented  to  answer  Narada's  question.  She 
then  addressed  herself  to  mention  what  the  true  and  eternal 
faults  are  of  women  1^'' 

"  'Panchachuda  said, — Even  if  high-born  and    endued    with 
beauty  and  possessed   of  protectors,  women    wish    to   tran.sgress 
the  restraints  as.signed  to  them.     This  fault   truly   stains   them, 
O  Narada  '^^     There  is  nothing  el.se   that    is    more   sinful   than 
women.     Verily,    women  are   the    root   of  all    faults.     That   is 
certainly    known   to   thee,  0   Narada  !^"     Women,  even    when 
possessed  of  husbands  having  fame  and  wealth,  of  handsome  fea- 
tures and  completely  obedient  to  them,  are  prepared  to  disregard 
them  if  they  get  the    opportunity.^^     This,   0    puissant   one,   is 
a  sinful  dispo.sition   with  us   women    that,  casting   off  modesty, 
we  cultivate   the   companionship   of  men    of  sinful   habits   and 
intentions.^*     Women  betray  a  liking  for  those  men   who   court 
them,  who  approach  their  presence,  and  who   respectfully   serve 
them  to  even  a  islight  extent.^^     Through  want  of  solicitation  by 
persons  of  the   other  sex,  or  fear  of  relatives,  women,  who  are 


,  Farva.]  anugasana  parta!  2S3 

,  naturall}'   impatient   of  all    restraints,  do   not    transgrr^i.s    those 
I  that  have  been  ordained  for  them,   and    remain    by   the   side   of 
their  husbands.*^     There    is  none  whom  they   arc    incapable   of 
ajniibting  to  their  favours.     They  never  take  into   consideratioa 
the  age  of  the  person   they   are    prepared    to   favour.     Ugly   or 
handsome,  if  only  the  person  happens  to  belong  to   the   opposite 
sex,  women  are  ready  to  enjoy  his  companionship.^^    That  women 
remain  faithful  to  their  lords  is  due   not   to  their  fear  of  sin,  nor 
to  compassion,  nor  to  wealth,  nor  to  the  affection  that  springs  up 
I  in  their  hearts  for  kinsmen  and  childrcn.^"^    Women  living  in  the 
,  bosom  of  respectable  families  envy    the  condition    of  tho.se  mem- 
I  bcrs  of  their  sex  that  are   young   and    well-adorned  with  jewels 
I  and  gems  and  that  lead  a  free  life.^^    Even  those  women  that  are 
I  loved  by  their  husbands   and  treated  with  great  respect,  are  seen 
j  to  bestow  their  favours  upon    men   that   are   hump-backed,  that 
I  arc  blind,  that  are  idiots,  or  that  are  dwarfs.**'     Women  may  be 
[scen  to  like    the  companionship  of  even  those  men  that  are  des- 
titute  of  the  power  of  locomotion  or  those  men  that  are   endued 
with  great  ugliness  of  features.     0  great  Rishi,  there  is  no  man 
in  this  world  whom    women  may  regard  as  unfit  for   companion- 
ship.'-'^    Si  autem    huminum   societatem    ob.stinere    non    po.ssint, 
iiiaritura   longius    exspectare    nolentes,    inter     sese     alia   aliam 
jictit.'--     Through   inability   to   obtain    persons   of  the   opposite 
sex,  or   fear   of  relatives,   or    fear   of  death   and    imprisonment, 
women   remain,  of  themselves,  within  the   restraints   prescribed 
tiir   them."^      They   are   exceedingly    restless,  for   they   always 
hanker  after  new  companions.     In  consequence   of  their   nature 
being  unintelligible,  they  are   incapable   of  being   kept   in  obe- 
dience by  aflectionate  treatment.     Their  disposition  is  such    that 
they  are  incapable  of  being  restrained    when   bent   upon    trans- 
gression.    Verily,  women    are  like   the    words   uttered   by    the 
wise.*-*     Fire  is   never  satiated   with    fuel.     Ocean    can    never 
jbe  filled  with  the  waters  that  the  rivers  being   unto   him.     The 
Destroyer  is  never  satiated  with  slaying  even  all  living  creatures. 
Similarly,  women  are  never  satiated  with  men."^     This,  O  celea- 


*  Such  words  are   unseizable   and    unintelligible    for   their   depth   of 
Imeaninw.     Women  are  equally  unseizable  and  unintelligible. — T. 
t     30     ) 


534  MAHAEHARATA.'  [Anucdsaiiika 

tial  Rishi,  is  another  mystery  connected  with  women.  As  soon 
as  they  see  a  man  of  handsome  and  charming  features,  unfail- 
ing signs  of  desire  appear  oh  their  persons."®  They  never  show 
sufficient  regard  for  even  such  husbands  as  accomplish  all  their 
wishes,  as  always  do  what  is  agreeable  to  them,  and  as  protect 
them  from  want  and  danger."^  Women  never  regard  so  highly 
even  articles  of  enjoyment  in  abundance  or  ornaments  or  other 
possessions  of  an  agreeable  kind  as  they  do  the  companionship 
of  persons  of  the  opposite  sex.^^  The  destroyer,  the  deity  of 
wind,  death,  the  nether  regions,  the  equine  mouth  that  roves 
through  the  ocean,  vomiting  ceaseless  flames  of  fire,  the  sharp- 
ness of  the  razor,  virulent  poison,  the  snake,  and  Fire, — all 
these  exist  in  a  state  of  union  in  woman."^  That  eternal  Brah- 
ma whence  the  five  great  elements  have  sprung  into  existence, 
whence  the  Creator  Brahman  hath  ordained  the  universe,  and 
whence,  indeed,  men  have  sprung,  verily  from  the  same  eternal 
source  have  women  sprung  into  existence.  At  that  time,  again, 
O  Narada,  when  women  were  created,  these  faults  that  I  haw 
•enumerated  were  planted  in  them  ! — '  "^° 


Section  XXXIX. 

"Yudhishthira  said, — 'All  men,  0  king,  in  this  world,  are 
seen  to  attach  themselves  to  women,  overcome  by  the  illusion 
-that  is  created  by  the  divine  Being.-'  Similarly,  women  too  are 
seen  to  attach  themselves  to  men.  All  this  is  seen  taking  place 
everywhere  in  the  world.  On  this  subject  a  doubt  exists  in  my 
mind.^  Why,  O  delighter  of  the  Kurus,  do  men  (when  women 
are  stained  with  so  many  faults)  still  attach  themselves  to 
women  ?  Who,  again,  are  those  men  with  whom  women  are 
highly  pleased,  and  who  are  they  with  whom  they  are  dis- 
pleased ?^  It  behooveth  thee,  0  chief  of  men,  to  explain  to  me 
how  men  are  capable  of  protecting  women  ?*  While  men  take 
pleasure  in  women  and  sport  with  them,  women,  it  seems,  are 
engaged  in  deceiving  men.  Then,  again,  if  a  man  once  falls 
into  their  hands,  it  is  difficult  for  him  to  escape  from  them. 
Like  kine  ever  affecting  pasture?  new,  women  affect  new  men 
-one  after  another.^     That   illusion    which  the   Asura   Camvara 


PoTVa.]  ANUCASANA  PARYA.  "^  235 

possessed,   that    illusion    which    the    Asura    Namuchi  possef5sed, 
that  illusion    which   Vali   or    Kumbhinasi   had,  the   sum    total 
thereof  is  possessed  by  women.*     If  man   laughs,  women   laugh. 
If  man  weeps,  they    weep.     If  the   opportunity  requires,   they 
receive  the  man  that   is   disagreeable   to   them    with   agreeable 
words.''     That   science   of  policy    which    the   preceptor   of  the 
Asuras  knew,  that  science  of  policy  which  the   preceptor  of  the 
celestials,    viz.,  Vrihaspati,    knew,  cannot   be   regarded    to   be 
deeper  or  more  distinguished  for  subtility   than   what   woman's 
intelligence  naturally   brings   forth.     Verily,  how    can    women, 
therefore,  be  restrained  by  men  ?^     They  make  a  lie   appear   as 
truth,  and  a  truth  appear  as  a  lie.     They   who   can   do    this, — ■ 
I  ask,  0  hero, — how  can  they  be  ruled  by  persons  of  the  opposite 
se.K  ?^     It  seems  to  me  that  Vrihaspati  and  other  great  thinkers, 
O  slayer  of  foes,  evolved  the  science  of  Policy    from   observation 
of  the  understandings   of  women.^''     Whether   treated  by  men, 
with  respect  or  with  disdain,   women  are  seen,  to  turn  the  heads 
and  agitate  the  hearts  of  men.*^^     Living   creatures,  0  thou   of 
mighty   arms,  are  virtuous.     Even  this   is  what  has  been  heard 
by  us.     (How,  then,  can  this   be   consistent    with   fact  ?     For,) 
treated  with  affection  and  respect  or  otherwise,  women  (forming 
a   fair   portion   of  living  creatures)   are  seen  to  deserve  censure 
for  their  conduct  towards  men.f^"     This   great   doubt   fills    my 
mind,  viz.,  when  their  behaviour   is   such,  what    man   is   there 
that   can    restrain   them    within    the   bounds  of  righteousness? 
Do  thou  explain  this  to   me,   0  highly   blessed   scion    of  Kuru's 
race  !^*     It  behooves  thee   to  tell    me,   0   chief  of  Kuru's  race, 
whether  women   are   truly   capable  of  being   restrained  within 
the  bonds  prescribed  by  the  scriptures  or  whether  any  one   before 
our  time  did  really  succeed  in  so  restraining  them  !'  "^* 


*  The  sense  is  this  :  women  agitate  the  hearts  of  those  that  treat  them 
with  respect  as  of  those  that  treat  them  with  disdain.  The  Commentator 
explains  that  Pujitah  dhikkritfiva  tulyavat  vikaram  janayati.— T. 

+  All  living  creatures  are  virtuous,  for  they  are  capable  of  progress- 
ins  towards  god.^hip  by  their  owa  acts.— T. 


[Anucdsanika 


Section   XL. 

"Bhishma  said, — 'It  is  even  so  as  thou  sayest.  O  thou  of 
mighty  arms.  There  is  nothing  untrue  in  all  this  that  thou 
sayest,  O  thou  of  Kuru's  race,  on  the  subject  of  women,  O 
monarch  !^  In  this  connection  I  shall  recite  to  thee  the  old 
history  of  how  in  days  of  yore  the  high-souled  Vipula  had 
succeeded  in  restraining  women  within  the  bounds  laid  down  for 
them.^  I  shall  also  tell  thee,  O  king,  how  women  were  created 
by  the  Grandsire  Brahman  and  the  object  for  which  they  were 
created  by  Him.^  There  is  no  creature  more  sinful,  O  son, 
than  woman.  Woman  is  a  blazing  fire.  She  is  the  illusion, 
O  king,  that  the  Daitya  Maya  created.  She  is  the  sharp  edge 
of  the  razor.  She  is  poison.  She  is  a  snake.  She  is  fire.  She 
is,  verily,  all  these  united  together.*  It  has  been  heard  by  us 
that  all  persons  of  the  human  race  are  characterised  by  right- 
eousness, and  that  they,  in  course  of  natural  progress  and  im- 
provement, attain  to  the  status  of  deities.  This  circumstance 
alarmed  the  deities.^  They,  therefore,  O  chastiser  of  foes,  as- 
sembled together  and  repaired  to  the  presence  of  the  Grandsire. 
Informing  Him  of  what  was  in  their  minds,  they  stood  silent 
in  his  presence,  with  downcast  eyes.^  The  puissant  Grandsire^ 
having  ascertained  what  was  in  the  hearts  of  the  deities,  created, 
women,  with  the  aid  of  an  Atharvan  rite.^  In  a  former  crea- 
tion, O  son  of  Kunti,  women  were  all  virtuous.  Those,  how- 
ever, that  sprang  from  this  creation  by  Brahman  with  the  aid 
of  an  illusion,  became  sinful.  The  Grandsire  bestowed  upon 
them  the  desire  of  enjoying  all  kinds  of  carnal  pleasure.*^  Tempt- 
ed by  the  desire  of  enjoyment,  they  began  to  pursue  persons 
of  the  other  sex.  The  puissant  lord  of  the  deities  created 
"Wrath  as  the  companion  of  Lust.^  Persons  of  the  male  sex, 
yielding  to  the  power  of  Lust  and  Wrath,  sought  the  companion- 
ship of  women.  Women  have  no  especial  aots  prescribed  for 
them.  Even  this  is  the  ordinance  that  was  laid  down.^*'  The 
Cruti  declares  that  women  are  endued  with  senses  the  most 
powerful,  that  they  have  no  scriptures  to  follow,  and  that  they 
arc  living  lies.  Beds  and  seats  and  ornaments  and  food  and  drink 


I 


Parva.]  anucasana  pakva.  237 

and  the  absence  of  all  that  is  respectable  and  righteous,"  indulg- 
ence in  disagreeable  words,  and  love  of  sexual  companionship, — 
these  were  bestowed  by  Brahman  uj)on  women.  Men  are  quite 
unable  to  restrain  them  within  bounds.^'  The  Creator  himself  is 
incapable  of  restraining  them  within  the  limits  that  are  proper : 
Avhat  need  then  be  said  of  men  ?"  This,  0  chief  of  men, 
I  heard  in  former  days,  viz.,  how  Vipula  had  succeeded  in  pro- 
tecting his  preceptor's  sj^ouse  in  ancient  times."  There  was  in 
days  of  yore  a  highly  blessed  Rishi  of  the  name  of  Deva^arman 
of  great  celebrity.  He  had  a  wife,  of  name  Ruchi,  who  was 
une  lualled  on  Earth  for  beauty. ^^  Her  loveliness  intoxicated 
every  beholder  among  the  deities  and  Gandharvas  and  Danavas. 
The  chastiser  of  Paka,  viz.,  Indra,  the  slayer  of  Vritra,  0 
monarch,  was  in  particular  enamoured  of  her  and  coveted  her 
person.^"  The  great  ascetic  Devagarman  was  fully  cognisant 
of  the  dispo-sition  of  women.  He,  therefore,  to  the  best  of  his 
power  and  energy,  protected  her  (from  every  kind  of  evil  in- 
fluence).^^ The  Rishi  knew  that  Indra  was  restrained  by  no 
scruples  in  the  matter  of  seeking  the  companionship  of  other 
people's  wives.  It  was  for  this  reason  that  he  u.sed  to  protect 
his  spouse,  putting  forth  all  his  power."  Once  on  a  time, 
O  son,  the  Rishi  became  desirous  ol"  performing  a  sacrifice. 
He  began  to  think  of  how  (during  his  own  absence  from  home) 
his  wife  could  be  protectcd.^^  Endued  with  high  ascetic  merit, 
he  at  last  hit  upon  the  course  he  should  adopt.  Summoning 
his  favourite  disciple  whose  name  was  Vipula  and  who  was  of 
Bhrigu's  race,  he  said  as  follows.-'' 

"  'Deva{;,arman  said, — I  shall  leave  home  (for  a  while)  in 
order  to  perform  a  sacrifice.  The  chief  of  the  celestials  always 
covets  this  Ruchi  of  mine.  Do  thou,  during  my  absence,  pro- 
tect her,  putting  forth  all  thy  might  '"  Thou  shalt  pass  thy 
time  heedfully  in  view  of  Purandara.  O  foremost  one  of  Bhri- 
gu's race,  that  Indra  assumes  various  diguises. — '^* 

"Bhishma  continued, — 'Thus  addressed  by  his  preceptor,  the 
ascetic  Vipula,  with  senses  under  control,  always  engaged  in 
severe  penances,  possessed  of  the  splendour,  0  king,  of  fire  or 
the  sun,  conversant  with  all  the  duties  of  righteousness,  and 
ever  truthful  ia  speech,  answered  him,  saying,— So  be  it  '^ 


238  MAliAiiHARATA.  [Ainigasanikc^ 

Once  more,  however,  as  his  preceptor   was  about   to   set   out, 
Vipula  asked  him  in  these  words.-^"-* 

"  'Vipula  said, — Tell  me,  O  Muni,  what  forms  does  Cakra 
assume  when  he  presents  himself.  Of  what  kind  is  his  body  and 
what  is  his  energy  ?  It  behooveth  thee  to  say  all  this  to  me. — ^^ 

"Bhishma  continued, — 'The  illustrious  Rishi  then   truly    des- 
cribed unto  the  high-souled   Vipula   all    the   illusions   of  Cakra,. 
O  Bharata.-" 

"  'Devagarman  said, — The  puissant  chastiser  of  Paka,  0  re- 
generate Rishi,  is  full  of  illusion.  Every  moment  he  assumes 
those  forms  that  he  chooses."^  Sometimes  he  wears  a  diadem 
and  holds  the  thunder-bolt.  Sometimes,  armed  with  the  thun- 
der-bolt and  wearing  a  crown  on  his  head,  he  adorns  himself 
with  ear-rings.  In  a  moment  he  transforms  himself  into  the 
shape  and  aspect  of  a  Chandala."^  Sometimes  he  appears  with 
coronal  locks  on  his  head  ;  soon  again,  0  son,  he  shows  himself 
with  matted  locks,  his  person  clad  the  while  in  rags.  Some- 
times he  assumes  a  goodly  and  gigantic  frame.  The  next 
moment  he  transforms  himself  into  one  of  emaciated  limbs,  and 
dressed  in  rags."^  Someti)nes  he  becomes  fair,  sometimes 
darkish,  sometimes  dark,  of  complexion.  Sometimes  he  be- 
comes ugly  and  sometimes  as  possessed  of  great  comeliness  of 
person.  Sometimes  he  shows  himself  as  young  and  sometimes 
as  old.'''  Sometimes  he  appears  as  a  Brahmana,  sometimes  as  a 
Kshatriya,  sometimes  as  a  Vai^ya,  and  sometimes  as  a  Cudra. 
Verily,  he  of  a  hundred  sacrifices  appears  at  times  as  a  person 
born  of  impure  order,  that  is,  as  the  son  of  a  superior  father  by 
an  inferior  mother  or  of  an  inferior  father  by  a  superior  mother.^^ 
Sometimes  he  appears  as  a  parrot,  sometimes  as  a  crow,  some- 
times as  a  swan,  and  sometimes  as  a  Kokila.  He  assumes  the 
forms  also  of  a  lion,  a  tiger,  or  an  elephant.'"  Sometimes  he 
shows  himself  as  a  god,  sometimes  as  a  Daitya,  and  sometimes 
he  assumes  the  guise  of  a  king.  Sometimes  he  appears  as  fat 
and  plump,  sometimes  as  one  whose  limbs  have  been  broken  by 
the  action  of  disordered  wind  in  the  system,  sometimes  as  a  bird, 
and  sometimes  as  one  of  exceedingly  ugly  features.''  Some- 
times he  appears  as  a  quadruped.  Capable  of  assuming  any 
form,  he  sometimes  appears  as  an  idiot  destitute  of  all   in- 


Parva.]  anucasana  parva.  239 


S4 


telligence.     He   assumes   also   the    forms  of    flies   and   gnats. 
O  Vipula,  no  one  can  make    him  out    in    consequence   of  these 
innumerable  disguises  that  he  is  capable  of  assuming.     The  very 
Creator  of  the  universe  is  not  equal  to    that  feat.^°     He    makes 
himself  invisible  when   he   chooses.     He   is   incapable    of  being 
seen  except  with  the  eye  of  knowledge.     The  chief  of  the  celes- 
tials sometimes  transforms  himself  into   the    wind.^^     The   chas- 
tiscr  of  Paka  always  assumes   these  disguises.     Do   thou,  there- 
fore, 0    Vipula,    protect    this   slender-waisted   spouse   of    mine 
with  great  care  P^     O    foremost   one    of  Bhrigu's   race,  do   thou 
take  every  care  for  seeing  that    the   chief  of  the   celestials    may 
not  detile  this  spouse  of  mine  like  a    wretched   dog   licking   the 
Havi  kept  in  view  of  a   sacrifice  ?"* — Having  said   these    words, 
the   highly-blessed   Muni,  viz.,  Deva^arman,  intent   upon    per- 
forming a  sacrifice,  set  out  from  his   abode,  0  chief  of  the  Bha- 
ratas.^'-*     Hearing  these  words  of  his   preceptor,  Vipula  began  to 
think, — I  shall  certainly  protect  this  lady  in  every   respect    from 
the  puissant  chief  of  the  celestials.'*"     But  what   should   be   the 
means  ?     What    can    I   do   in    this   matter   of    protecting   the 
wife  of  my    preceptor  ?     The   chief  of  the   celestials   is   endued 
with  large  powers  of  illusion.     Possessed   of  great   energy,  he  is 
difficult  of  being  resisted.*^     Indra  cannot  be  kept   out   by   en- 
closing this  retreat    of  ours   or   fencing    this   yard,  since    he    is 
capable  of  assuming  innumerable   forms.*"     Assuming  the    form 
of  the  wind,  the  chief  of  the  celestials  may   assault    the   spouse 
of  my  preceptor.     The  best  course,  therefore,  for    me,  would   be 
to  enter   (by  Yoga-power)  the   body   of  this   lady    and    remain 
there.^^     By  putting  forth  my  prowess  I   shall    not   be   able  to 
protect  the  lady,  for  the  puissant  chastiser  of  Paka,  it  has   been 
heard  by  me,  is  capable   of  assuming   any   form   he  likes.**     I 
shall,  therefore,  protect  this  one  from  Indra  by  my    Yoga-power. 
For  carrying  out  my  object   I    shall    with    my    body    enter   the 
body   of  this   lady.*''      If  my    preceptor,  coming   back,  beholds 
his  spouse   defiled,  he    will,  without   doubt,  curse    me   through 
wrath,  for  endued  with  great  ascetic    merit,  he    is   possessed   of 
spiritual  vision.**     This  lady  is  incapable   of  being   protected   in 
the  way  in  which  other  women  are  protected  by  men,  since    the 
chief  of  the  celestials  is  endued    with    large   powers   of  illusion. 


241  MAHARHAnATA.  [Anucasauika 

Alas,  the  situation  in    which    I    find    m}self  is   very   critical  !*^ 
The  behest  of  my  preceptor  should  certainly  be   obeyed   by    me. 
If,  therefore,  I  protect  her  by  my  A^oga-povver,  the  feac  will  be 
regarded  by    all    as   a    wonderful    one.*^     By    my    Yoga-power, 
therefore,  I  shall  enter  the  body  of  my  preceptor's  lady.     I  shall 
stay  within  her  and  yet  not  touch    her    person,    like    a   drop    of 
water  on  a  lotus  leaf  which  lies  on  it  yet  does  not  drench    it   at 
all.*^     If  I  be  free  from    the    taint    of  passion,  I   cannot   incur 
any  fault  by  doing  what  I  wish  to  do.     As  a  traveller,   in  course 
of  his  sojourn,  takes  up  his  residence  (for  a  while)  in  any  empty 
mansion  he  finds,^°  I  shall,  after  the   same    manner,  reside   thi."? 
day  within  the  body  of  my  preceptor's  lady.     Verily,  with  mind 
rapt  up  in  Yoga,    I    shall   dwell  today   in  this  lady's  body  !^^ — 
Giving  his  best  considerasion    to   these    points   of  righteousness, 
thinking  of  all   the   Vedas   and   their  branches,  and    with   eye 
directed  to  the  large  measure  of  penances   which   his   preceptor 
had  and  which  he  himself  also   was   possessed   of,^^  and    having 
settled  in  his  mind,  Avith  a  view   only    to    protect   the   lady,  to 
enter  her  person  by  Yoga-power,  Vipula   of  Bhrigu's  race   took 
great  care    (for  accomplishing  his  purpose).     Listen   now  to    me, 
O  monarch,  as  I  recite  to    thee   what   he    did.^^     Endued    with 
great    penances,  Vipula   sat   himself  down   by   the   side   of  his 
preceptor's  spouse  as  she   of  faultless  features  was   sitting  in  her 
cottage.     Vipula  then  began    to  discourse  to  her  for  bringing  her 
over  to  the  cause  of  righteousness   and   truth."     Directing   his 
eyes  then  to  hers  and  uniting  the  rays   of  light   that   emanated 
from  her  organs  of  vision  with  those  that  issued  from  his,  Vipula 
(in  his  subtile  form)  entered  the  lady's   body  even  as  the  element 
of  wind  enters  that  of  ether  or  space."     Penetrating   her   eyes 
with  his  eyes  and  her  face  with    his    ftice,  Vipula   stayed,  with- 
out moving,  within  her  invisibly,  like  her   shadow.'^^     Restrain- 
ing every  part  of  the    lady's   body,  Vipula   continued   to   dwell 
within  her,  intent   on   protecting   her   from    Indra.     The   lady 
herself  knew  nothing  of  this."     It  was  in  this  way,  O  monarch, 
that  Vipula  continued  to  protect  the  lady    till   the   time   of  his 
high-souled  preceptor's   coming   back   after   accomplishing   the 
sacrifice  which  he  had  gone  out  to  perform.' 


'   "58 


Farva.] 


Section  XLF. 

"Bhiahma  said, — 'One  day  the  chief  of  the  celestials  as- 
suming a  form  of  celestial  beauty,  came  to  the  retreat  of  the 
Rishi,  thinking  that  the  opportunity  he  had  been  expecting 
had  at  last  corae.^  Verily,  O  king,  having  assumed  a  form  un- 
rivalled for  comeliness  and  exceedingly  tempting  to  women  and 
highly  agreeable  to  look  at,  Indra  entered  the  ascetic's  asylum." 
He  saw  the  body  of  Vipula  staying  in  a  sitting  posture,  im- 
movable as  a  stake,  and  with  eyes  destitute  of  vision,  like  a 
picture  drawn  on  the  canvas.^  And  he  saw  also  that  Ruchi 
was  seated  there,  adorned  with  eyes  whose  ends  were  extremely 
beautiful,  possessed  of  full  and  rotund  hips,  and  having  a 
deep  and  swelling  bosom.  Her  eyes  were  large  and  expansive 
like  the  the  petals  of  the  lotus,  and  her  face  was  as  beautiful 
and  sweet  as  the  moon  at  full.^  Seeing  Indra  come  in  that 
guise,  the  lady  wished  to  rise  up  and  offer  him  a  welcome. 
Her  wonder  having  been  excited  at  the  unrivalled  beauty  of 
form  which  the  person  possessed,  she  very  much  Avished  to  ask 
him  as  to  who  he  was.^  Although,  however,  she  wished  to  rise 
up  and  offer  him  a  welcome,  yet  her  limbs  having  been  res- 
trained by  Vipula  who  was  dwelling  within  her,  she  failed, 
0  king,  to  do  what  .she  wished.  In  fact,  .she  was  unable 
to  move  from  the  place  where  she  sat."  The  chief  of  the 
celestials  then  addressed  her  in  agreeable  words  uttered  with  a 
sweet  voice.^  Indeed,  he  said, — O  thou  of  sweet  smiles,  know- 
that  I  am  Indra,  arrived  here  for  thy  sake  !  Know,  0  sweet 
lady,  that  I  am  afflicted  by  the  deity  of  desire  provoked  by 
thoughts  of  thee  !  O  thou  of  beautiful  brows,  I  have  come  to 
thy  presence.  Time  wears  oft'.*^— These  words  that  Indra 
spoke  were  heard  by  the  ascetic  Vipula.  Remaining  within  the 
body  of  his  preceptor's  wife,  he  saw  everything  that  occurred.^ 
The  lady  of  faultless  beauty,  though  she  heard  what  Indra  said, 
was,    however,  unable    to   rise    up    lor  welcoming   or   honoring 

*  Tura'    has   little   force    here,  implying    'first.'     In    the  first  place, 
know  that  I  have  come  to  thee  !— T. 

[     31     ] 


242  MAHABHARATA.  [Anu^asaiiika 

the  chief  of  the   celestials.     Her   senses   restrained   by   Yipula, 
she    was   unable   to   utter   a  word    in    reply. ^°     That   scion   of 
Bhrigu's  race,  of  mighty   energy,  judging  from   the   indications 
afforded  by  the  body  of  his   preceptor's  wife   that   she   was   not 
unwilling  to  receive    Indra  with   kindness,  restrained  her   limbs 
and  senses  all  the  more  effectually,  O  king,  by  his  Yoga-powers.^^ 
"With  Yoga-bonds  he  bound  up   all    her   senses.     Beholding   her 
seated  without  any  indication    of  agitation    on   her   person,  the 
lord  of  Cachi,  abashed  a  little,  once    more   addressed   that   lady 
who  was  stupefied   by  the   Yoga-powers   of  her   husband's   dis- 
ciple, in  these  words,^" — Come,  come,  0  sweet  lady  ! — Then   the 
lady  endeavoured  to   answer   him.     Yipula,  however,  restrained 
the  words  that  she  intended   to   utter.^^     The    words,  therefore, 
that  actually  escaped  h€r  lips  (under   the   influence   of  Yipula) 
were, — What  is  the  reason  of  thy  coming  hither  ? — These  words 
adorned  with  grammatical  refinements,    issued  out   of  her  mouth 
that  was  as  beautiful  as  the  moon.*^*     Subject  to  the    influence 
•of  another,  she  uttered  these  words,  but  became  rather  ashamed 
for  uttering  them.     Hearing  her,  Purandara  became  exceedingly 
cheerless.^^     Observing   that   awkward   result,  the   chief  of  the 
•celestials,  0  monarch,  adorned  with  a  thousand  eyes,  saw  every- 
thing  with    his   spiritual   eye.^^     He   then   beheld   the   ascetic 
■staying  within  the  body   of  the   lady.     Indeed,  the   ascetic   re- 
mained within  the  body  of  his  preceptor's  wife  like  an  image  or 
reflection  on  a  mirror.^^     Beholding  the  ascetic  endued  with    the 
terrible  might    of  penances,  Purandara,  0  monarch,  fearing  the 
Rishi's  curse,  trembled    in    fright."     Yipula    then,  possessed    of 
high  ascetic  might,  left   the  body   of  his   preceptor's    wife   and 
returned  to  his  own  body  that    was   lying    near.     He   then    ad- 
■dressed  the  terrified  Indra  in  the  following  words.*^ 

"  'Yipula  said, — 0  wicked-souled  Purandara,  0  thou  of  sin- 
ful mind,  O  wretch  that  hast  no  control  over  thy  senses,  neither 
the  deities  nor  human  beings  will  worship  thee  for  any  length 
of  time  !"''  Hast  thou  forgotten  it,  O  Cakra, — does  it  not  still 
dwell  in  thy  remembrance, — that  Gautama  had  cursed   thee   in 

*  Ladies  spoke  in  Pr.lkrita  an4  not  Sanskrit.  The  ktter  is  refined, 
the  former  is  unrefined.  Hence  Indra's  surprise  at  hearing  Sanskrit 
words  from  the  laiy's  lips. — T.  i 


ParVa.]  ANl/CASANA  PARVA.  S4f? 

conse']uence  of  which  thy  body  became  disfigured    with  a   thou-» 

sand  sex- marks,  which,  owing  to  the    Rishi's  compassion,    were 

afterwards   changed    into   organs    of    vision  ?'^      I    know    that 

thou  art  of  an  exceedingly  foolish  understanding,    that    thy   soul 

is  uncleansed,  and    that   thou    art    of  an   exceedingly    unstable 

mind  !     0  fool,  know  that  this  lady  is  being   protected  by    me, 

O  sinful  wretch,  go  back  to    that   place    whence  thou  earnest  \^^ 

O  thou  of  foolish  soul,  I  da  not  consume  thee   today    into   ashes 

with  my  energy.     Verily,  I  am  filled  with  compassion    for   thee. 

It  is  for  this  that    I   do   not,  0    Vasava,  wish   to   burn    thee.^' 

My  preceptor,  endued    with    great   intelligence,  is   possessed   of 

terrible  might.     With  eyes  blazing  with  wrath,  he  would,  if  he 

saw  thee,  have   burnt    thy   sinful   self  today.-*     Thou   shouldst 

not,  O  Cakra,  do    its   like   again.     The    Brahmanas   should   be 

regarded  by  thee.     See  that  thou  dost  not,  with    thy   sons   and 

counsellors,  meet  with    destruction,  afflicted   by   the    might   of 

the  Brahman as.^"^     Thou  thinkest    that   thou   art   an   immortal 

and  that,  therefore,  art  at  liberty  to  proceed    in    this   way.     Do- 

not,  however,  disregard  the   Brahmanas.     Know    that   there   is- 

nothing  unattainable  by  penance  ! — '-" 

'Bhislima  continued, — ^"Hearing  these  words  of  the  high- 
souled  Vipula,  Cakra  without  saying  anything,  and  overwhelmed 
with  shame,  made  himself  invisible.-^  A  moment  after  he  had 
gone  away,  Deva9arman  of  high  ascetic  merit,  having  accom- 
plished the  sacrifice  he  had  intended  to  perform,  came  back  to 
his  own  asylum.-^  When  his  preceptor  came  back,  Vipula, 
who  had  done  an  agreeable  deed,  gave  unto  him  his  wife  of 
faultless  beauty  whom  he  had  successfully  protected  against 
the  machinations  of  Indra."^  Of  tranquil  soul  and  full  of  re- 
verence for  his  pi'cceptor,  Vipula  respectfully  saluted  him  and 
stood  in  his  presence  with  a  fearless  heart.^°  After  his  precep- 
tor had  rested  awhile  and  when  he  was  seated  with  his  wife  on 
the  same  seat,  Vipula  represented  unto  him  everything  that 
Cakra  had  done.^^  Hearing  these  words  of  Vipula,  that  fore- 
most of  Munis,  endued  with  great  prowess,  became  highly 
gratified  with  him  for  his  conduct  and  disposition,  his  penances,, 
and  his  observances.^"  Observing  Vipula's  conduct  towards 
himself — his   preceptor — and  his   devotion  also,  and   noting   his 


244  MAHABHARATA.  [AniLCftscinika 

steadiness  in  virtue,  the  puissant  Deva(;arman  exclaimed, — Ex- 
cellent, excellent  l^'^ — The  righteous-souled  DevaQarman,  receiv- 
ing his  virtuous  disciple  with  a  sincere  welcome,  honored  hira 
with  a  boon.^^  Indeed,  Vipula,  steady  in  virtue,  obtained  from 
his  preceptor  the  boon  that  he  would  never  swerve  or  fall  away 
from  righteousness.  Dismissed  by  his  preceptor  he  left  his  abode 
and  practised  the  most  severe  austerities.^^  Devac^arman  also, 
of  severe  penances,  with  his  spouse,  began  from  that  day  to  live 
in  those  solitary  woods,  perfectly  fearless  of  him  who  had  slain 
Vala  and  Vritra.'  "^' 


Section  XLII. 

"Bhishma  said, — 'Having    accomplished    his   preceptor's   be- 
hest, Vipula  practiced  the  most   severe   penances.     Possessed  of 
great  energy,  he  at  last  regarded  himself  as   endued  with   suffi- 
cient ascetic    merit.^     Priding    himself  upon    the    feat   he   had 
achieved,  he  wandered  fearlessly  and  contentedly  over  the  Earth 
O  monarch,  regarded  by  all  as  one  possessed   of  great   fame    for 
•what  he  had  done."     The  puissant  Bhargava   regarded   that    he 
had  conquered  both  the  worlds  by  that  feat  of  his  as  also  by    his 
severe  penances.*     After  sometime  had  passed  away,  O  delighter 
of  the  Kurus,  the  occasion  came  for  a  ceremony  of  gifts  to    take 
place  with  respect  to  the  sister  of  Ruchi.     Abundant  wealth  and 
corn  were  to  be  given  away  in  it.**     Meanwhile,  a  certain  celes- 
tial damsel,  endued  with  great   beauty,  was  journeying  through 
the  skies.*^     From  her  body,  as  she  coursed  through   the    welkin, 
some  flowers  dropped  down  on  the    Earth.     Those   flowers   poss- 
essed of  celestial  fragrance  fell  on  a  spot  not  far  from  the   retreat 
of    Ruchi's   husband.*'      As   the   flowers   lay   scattered    on    the 
ground,  they  were  picked  up  by  Ruchi  of  beautiful   eyes.     Soon 
after  an   invitation    came   to   Ruchi   from   the   country   of  the 
Angas.^     The  sister,  referred  to  above,  of  Ruchi,  named  Prabha- 


*  The  'arlana'  ceremony  was  a   rite   in   course   of  which  friends  and 
kinsmen  had  to  make  presents  unto  the  person  performing  the   ceremony. 
The  investiture  with  the  sacred   thread,  marriage,  the   rite  performed  in 
the  sixth  and  the  ninth  month  of  pregnancy,  are   all   ceremonies   of  this 
kind, — T. 


Parua.]  anucasana  pauva.  245 

vati,  was  the  spouse  of  Chitraratlia  the  ruler  of  the  Angas.* 
Ruchi.  of  very  superior  complexion,  having  attached  those 
flowers  to  her  hair,  went  to  the  pUace  of  the  king  of  the  Angaa 
in  answer  to  the  invitation  she  had  received."  Beholding  those 
flowers  on  her  hair,  the  (jueen  of  the  Angas,  possessed  of 
beautiful  eyes,  urged  her  sister  to  obtain  some  for  her.^* 
Ruchi,  of  beautiful  face,  speedily  informed  her  husband  of  that 
request  of  her  sister.  The  Rishi  accepted  the  prayer  of  his 
sister-in-law.^^  Summoning  Vipula  into  his  pre.sence,  Deva- 
(jarman  of  isevere  penances  commanded  his  disciple  to  bring  him 
some  flowers  of  the  same  kind,  saying, — Go,  go  !*" — Accepting 
without  hesitation  the  behest  of  his  preceptor,  the  great  ascetic 
Vipula,  O  king,  answered, — So  be  it ! — and  then  proceeded  to 
that  spot  whence  the  lady  Ruchi  had  picked  up  the  flowers  that 
were  coveted  by  her  sister.^^  Arrived  at  that  .spot  where  the 
flowers  (picked  up  by  i Ruchi)  had  fallen  from  the  welkin, 
Vipula  saw  some  others  still  lying  scattered.  They  were  all  as 
fresh  as  if  they  had  been  newly  plucked  from  the  plants  whereon 
they  grew.  None  of  them  had  drooped  in  the  least.^*  He  took 
up  those  celestial  flowers  of  great  beauty.  Pos.sessed  of  celes- 
tial fragrance,  O  Bharata,  Vipula  got  them  there  as  the  result 
of  his  severe  penances.^^  The  accomplisher  of  his  preceptor's 
behests,  having  obtained  them,  he  felt  great  delight  and  set 
out  speedily  for  the  city  of  Champa  adorned  with  festoons  of 
Champ:\ka  flowers.^^  As  he  proceeded,  he  saw  on  his  way  a 
human  couple  moving  in  a  circle  hand  in  hand.*'^  One  of 
them  made  a  rapid  step  and  thereby  destroyed  the  cadence  of 
the  movement.  For  this  reason,  O  king,  a  dispute  arose  be- 
tween them.^"^  Indeed,  one  of  them  charged  the  other,  .say- 
ing,—Thou  hast  made  a  quicker  step  ! — The  other  answered, — 
No. — Verily,  as  each  maintained  his  own  opinion  obstinately, 
each,  0  king,  asserted  what  the  other  denied,  and  doiied  what 
the  other  asserted. ^^  While  thus  disputing  with  each  other 
with  great  assurance,  an  oath  was  then  heard  among  them. 
Indeed,  each  of  them  suddenly  named  Vipula  in  what  they 
uLtered.-''  The  oath  each  of  them  took  was  even  this  : — that  one 
amongst  us  two  who  speaketh  flilsely,  shall,  in  the  next  world, 
meet  with  the  end  which  will  be   tho  regenerate  Vipula'-a  l"^— 


246  XIAHABH'ARATA.  [Aniigdsanikci' 

Hearing  these  words  of  theirs,  Vipula's  fa.ce  Became  very  cheer- 
less. He  began  to  reflect,  saying  unto  himself, — I  have  under- 
gone severe  penances.  The  dispute  between  this  couple  is  hot. 
To  me,  again,  it  is  painful.  What  is  the  sin  of  which  I  have 
been  guilty  that  both  these  persons  should  refer  to  my  end  in 
the  next  world  as  the  most  painful  one  among  those  reserved  for 
all  creatures  ?^^""^ — Thinking  in  this  strain,  Vipula,  0  best  of 
monarchs,  hung  down  his  head,  and  with  a  cheerless  mind  be- 
gan to  recollect  what  sin  he  had  done.^*  Proceeding  a  little 
way  he  beheld  six  other  men  playing  with  dice  made  of  gold 
and  silver.  Engaged  in  play,  those  individuals  seemed  to  him 
to  be  so  excited  that  the  hair  on  their  bodies  stood  on  end. 
They  also  (upon  a  dispute  having  arisen  among  them)  were- 
heard  by  Vipula  to  take  the  same  oath  that  he  had  already 
heard  the  first  couple  to  take.  Indeed,  their  words  had  refer- 
ence in  the  same  way  to  Vipula."^'-^ — He  amongst  us  Avho,  led 
by  cupidit}^  will  act  in  an  improper  way,  shall  meet  with  that 
end  which  is  reserved  for  Vipula  in  the  next  world  l"'^ — Hearing  j 
these  words,  however,  Vipula,  although  he  strove  earnestly  to 
recollect,  failed  to  remember  any  transgression  of  his  from  even-  | 
his  earliest  years,  0  thou  of  Kuru's  race.^^  Verily,  he  began  I 
to  burn  like  a  fire  placed  in  the  midst  of  another  fire.  Hearing 
that  curse,  his  mind  burnt  with  grief  "^  In  this  state  of  anxiety  i 
a  long  time  elapsed.  At  last  he  recollected  the  manner  in 
which  he  had  acted  in  protecting  his  preceptor's  wife  from  the 
machinations  of  Indra.^'' — I  had  penetrated  the  body  of  that 
lady,  placing  limb  within  limb,  face  within  face.  Although  I 
had  acted  in  this  way,  I  did  not  yet  tell  my  preceptor  the 
truth  !^^ — Even  this  was  the  transgression,  O  thou  of  Kuru's 
race,  which  Vipula  recollected  in  himself.  Indeed,  O  blessed 
monarch,  without  doubt,  that  was  the  transgression  which  he 
had  actually  committed.'^'  Coming  to  the  city  of  Champa,  he' 
gave  the  flowers  to  his  preceptor.  Devoted  to  superiors  and 
seniors,  he  worshipped  his  preceptor  in  due  form.'  "'^^ 


iFarva.] 


Section  XLTII. 

"Bhishma  said, — 'Beholding  his  disciple  returned  from  his 
imission,  Deva(;arman  of  great  energy  addressed  him  in  words 
which  I  shall  recite  to  thee,  O  king  !^ 

"  'Devacarman  said, — What  hast  thou  seen,  0  Vipula,  in 
course  of  thy  progress,  0  disciple,  through  the  great  forest  ? 
They  whom  thou  hast  seen  knew  thee,  0  Vipula.  I,  as  also 
my  spouse  Ruchi,  know  how  thou  hadst  acted  in  the  matter  of 
protecting  Ruchi  ! — '" 

"  'Vipula  said, — 0  regenerate  Rishi,  who  are  those  two  whom 
I  first  saw  ?  Who  also  are  those  other  six  whom  I  saw  subse- 
quently ?  All  of  them  know  me.  Who,  indeed,  are  they  to 
whom  thou  alludest  in  thy  speech  to  me  ? — ^ 

'•  'Deva9arman  said, — The  first  couijle,  0  regenerate  one, 
whom  thou  sawest,  are  Day  and  Night.  They  are  ceaselessly 
moving  like  a  circle.  Both  of  them  know  the  transgression  of 
which  thou  hast  been  guilty.*  Those  other  men  (six  in  number) 
whom,  0  learned  Brahmana,  thou  sawest  playing  cheerfully  at 
•dice,  are  the  six  Seasons.  They  also  are  acquainted  with  thy 
transgressions.^  Having  committed  a  sin  in  secresy,  no  sinful 
man  should  cherish  the  assuring  thought  that  his  transgression 
is  known  only  to  himself  and  not  to  any  one  else.*  When  a 
man  perpetrates  a  sinful  deed  in  secret,  the  Seasons  as  also 
Day  and  Night  behold  it  always.^  Those  regions  that  are 
reserved  for  the  sinful  shall  be  thine  (for  what  thou  hast  done). 
What  thou  hadst  done,  thou  didst  not  tell  me.  That  thy 
sin  was  not  known  to  any  one,  was  thy  belief,  and  this  con- 
viction had  filled  thee  with  joy.®  Thou  didst  not  inform  thy 
preceptor  of  the  whole  truth,  choosing  to  hide  from  liim  a 
material  portion.  The  Seasons,  and  Day  and  Night,  whom 
thou  hast  heard  speak  in  that  strain,  thought  it  proper  to 
remind  thee  of  thy  transgression."  Day  and  Night,  and  the 
Seasons,  are  ever  conversant  of  all  the  good  and  the  bad  deeds 
that  are  in  a  man.^**  They  spoke  to  thee  in  that  way,  0  re- 
generate one,  because  they  have  full  knowledge  of  what  thou 
hadst  done  bat  which  thou  hadst  nut  the  coura.^e  to   inform    me 


2-tS  MATIABHARATA.  [ATnicasamka 

of,  fexring  thou  hadst  done  wrong. ^^  For  this  reason  those 
regions  that  are  reserved  for  the  sinful  will  be  thine  as  much. 
Thou  didst  not  tell  me  what  thou  hadst  done.^-  Thou  wert 
fully  capvble,  O  regenerite  ojie,  of  protecting  my  spouse  whose 
disposition,  by  nature,  is  sinful.  In  doing  what  thou  didst, 
thou  didst  not  commit  any  sin.  I  was,  for  this,  gratified  with 
thee  !^^  0  best  of  Brahmanas,  if  I  had  known  thee  to  have 
acted  wickedly,  I  would,  without  hesitation,  have  cursed  thee 
entirely. ^^  Women  become  united  with  men.  Such  union, 
is  very  desirable  with  men.  Thou  hadst,  however,  protected 
my  wife  in  a  different  spirit.  If  thou  hadst  acted  otherwise, 
a  curse  would  have  been  denounced  upon  thee.  Even  this 
is  what  I  think. ^*  Thou  hadst,  O  son,  protected  my  spouse. 
The  manner  in  which  thou  hadst  done  it  hath  now  become 
known  to  me  as  if  thou  hadst  thyself  informed  me  of  it.  I 
have,  O  son,  become  gratified  with  thee.  Relieved  of  all 
anxiety,  thou  shalt  go  to  heaven  I^" — Having  said  these  words 
unto  Vipula,  the  great  Rlshi  Deva9arraan,  ascended  to  Heaven 
with  his  wife  and  his  disciple  and  began  to  pass  his  time  there 
in  great  happiness.^^  In  course  of  conversation,  O  king,  on  a 
former  occasion,  the  great  ascetic  Markandeya  had  narrated  to 
me  this  history  on  the  banks  of  Ganga.^^  I,  therefore,  recite 
it  to  thee.  Women  should  always  be  protected  by  thee  (from 
temptations  and  opportunities  of  every  kind).  Amongst  them 
both  kinds  are  to  be  seen,  that  is  those  that  are  virtuous  and 
those  that  are  not  so.^"  Those  women  that  are  virtuous  are 
highly  blessed.  They  are  the  mothers  of  the  universe  (for  they 
it  is  that  cherish  all  creatures  on  every  side).  The}-,  it  is, 
O  king,  that  uphold  the  Earth  with  all  her  waters  and  forests."** 
Those  women  that  are  siuful,  that  are  of  wicked  behaviour, 
that  are  the  destroyers  of  their  race,  and  that  are  wedded  to 
sinJ'ul  resolves,  are  capable  of  being  ascertained  by  indications, 
expressive  of  the  evil  that  is  in  them,  which  appear,  O  king, 
on  their  bodies.'^  It  u  even  thus  that  high-souled  persons  are 
capable  of  protecting  women.  They  cannot,  0  tiger  among 
kings,  be  protected  in  any  other  way."^  Women,  O  chief  of 
men,  are  fierce.  They  are  endued  with  fierce  prowess.  They 
have  none  whom  they  love  or  like,  so  much  as  them   that   have 


I 


Farva.]  anucarana  parva!  SiO 

sexual  congress  with  them.-"'  Women  are  like  those  (Atharvan) 
incantations  that  are  destructive  of  life.  Even  after  they  have 
consented  to  live  with  one,  they  arc  prepared  to  abandon  him 
for  entering  into  engagements  with  others.  They  are  never 
satisfied  with  one  person  of  the  opposite  sex,  0  son  of  Tandu  1"* 
Men  should  feel  no  affection  for  them.  Nor  should  they  enter- 
tain any  jealousy  on  account  of  them,  O  king !  Having  a 
regard  only  for  the  considerations  of  virtue,  men  should  enjoy 
their  society,  not  with  enthusiasm  and  attachment  but  with 
reluctance  and  absence  of  attachment."'^  By  acting  otherwise, 
a  man  is  sure  to  meet  with  destruction,  O  delightcr  of  the 
Kurus.  0  tiger  among  kings,  reason  is  respected  at  all  times 
and  under  all  circumstances.'^''  Only  one  man,  viz.,  Vipula, 
had  succeeded  in  protecting  woman.  There  is  none  else, 
0  king,  in  the  three  worlds  who  is  capable  of  protecting 
women. 


Section  XLIV. 

"Yudhishthira  said, — 'Tell  me  of  that,  0  grandsire,  which  is 
the  root  of  all  duties,  which  is  the  root  of  kinsmen,  of  home,  of 
I  he  Pitris,  and  of  guests.^  I  think  this  should  be  regarded  as 
the  foremost  of  all  duties,  {viz.,  the  marriage  of  one's  daughter). 
Tell  me,  however,  0  king,  upon  what  sort  of  a  person  should 
(iiic  bestow  one's  daughter  f " 

"Bliishnia   said, — 'Having    enquired    into   the    conduct   and 

disposition    of  the    person,  his    learning   and   acquirements,  his 

birth,    and    his   acts,    good   people   should    then    bestow     their 

daughter  upon  accomplished  bridegrooms.^     All  righteous  Brah- 

,  manas,  0  Yudhishthira,  act  in  this  way  (in   the    matter   of  the 

I  bestowal  of  their  daughters).     This  is   known    as    the   Brahma 

marriage,  0  Yudhishihira  !'     Selecting  an  eligible   bridegroom, 

the  father  of  the  girl  should  cause  him   to  marry    his   daughter, 

having,  by  presents   of  diverse   kinds,  induced    the   bridegroom 

10   that   act.     This   form   of  marriage,    constitutes   the   eternal 

practice  of  all  good  Kshatriyas.*^     AVhen  the  father  of  the   girl, 

disregarding  his  own  wishes,  bestows  his  daughter  upon  a  person 

whom  the  daughter  likes  and  who  reciprocates   the   girl's   senti-" 

[     32     ] 


230  mahabuarata;  [AnuJ(^sanika 

ments,  the  form   of  marriage,  0   Yudhishthira,  is   called   Gan- 
dharva  by  those   that   are   conversant   with    the   Vedas.^     The 
wise  have  said  this,  O  king,  to   be   the  practice    of  the   Asuras, 
viz.,  wedding  a  girl  after  purchasing  her  at  a  high  cost  and  after 
gratifying  the  cupidity  of  her  kinsmen/     Slaying   and  cutting 
•off  the  heads   of  weeping   kinsmen,  the   bridegroom   sometimes 
forcibly  takes  away  the  girl  he   weds.     Such  wedding,  O  son,  is 
called   by    the    name    of  Rakshasa.'^     Of  these   five,    (viz.,  the 
Brahma,    the    Kshatra,  the    Gandharva,    the    A  sura,    and    the 
Rakshasa),  three  are   righteous,  0  Yudhishthira,  and   two  are 
unrighteous.     The  PaiQacha  and  th«    A  sura   forms  should  never 
•be  resorted  to.*^     The  Brahma,  Kshatra,  and   Gandharva   forms 
are  righteous,  O  prince  of  men  !     Pure   or    mixed,  these   forms 
should  be   resorted    to,  without   doubt.^°     The   Brahmana   can 
take  three    wives.     The    Kshatriya   can    take   two   wives.     As 
regards  the  Vai9ya,  he  should   take  a  wife   from   only   his   own 
order.     The  children  born  of  these  wives  should  all  be    regarded 
as  equal.-}-^^     Of  the   three    wives   of  a    Brahmana,  she   taken 
from  his  own  order  should  be  regarded   as   the   foremost.     Simi- 
larly, of  the  two  wives  permitted  to   the    Kshatriya,  she   taken 
■from  his  own  order  should  be  regarded   as   superior.     Some   say 
that  persons  belonging  to   the   three   higher   orders    may   take, 
only  for  purposes  of  enjoyment   (and   not    for   those   of  virtue), 
wives  from  the   lowest   or   the   Cudra   order.     Others,  however, 
forbid  the  practice.^^     The   righteous  condemn    the   practice  of 
begetting  issue  upon    Cudra    women.     A  Brahmana,  by   beget- 


*  It  would  be  curious  to  see  how  the  CommentatGr  Nilakaiitha  seeks 
to  include  within  these  five  the  eight  forms  of  marriage  mentioned  by 
Manu.  The  fact  is,  such  parts  of  the  Mahabh.nrata  are  unquestionably 
more  ancient  than  Mann.  The  mention  of  Manu  is  either  an  instance  of 
interpolation  or  there  must  have  been  an  older  Manu  upon  -whose 
work  the  Manu  we  know  has  been  based.  The  Asura  and  the  E,;\kshasa 
forms  are  unequivocally  condemned.  Yet  the  Commentator  seeks  to 
make  out  that  the  Rakshasa  fonn  is  open  to  the  Ksliatriyas.  The  fact 
is,  the  Rakshasa  was  sometimes  called  the  Pai9;xcha.  The  distinction 
fcetween  those  two  forms  was  certainly  of  later  origin. — T. 

t  Thus,  there  was  no  difference,  in  status,  in  ancient  times,  between 
children  born  of  a  Bi  ahmani,  a  Ksliatriyfi,  or  a  Vai9ya  mother.  The 
djileience  of  status  wai  of  later  origin — T. 


rarva.]  anucasana  parva.  251 

ting  children  upon  a  Cudra  women,  incurs  the  liability  of  per- 
forming an  expiation.^*  A  person  ol"  thirty  years  of  age  should 
wed  a  girl  of  ten  years  of  age  called  a  Nagnika.*  Or,  a  jjerson 
of  one  and  twenty  years  of  age  should  wed  a  girl  of  seven  years 
of  acfc.^^  That  fjirl  who  has  no  brother  nor  father  should  not 
be  wed,  O  chief  of  Bharata's  race,  for  she  may  be  intended  as 
the  Putrikii  of  her  sire.-f^^  After  the  appearance  of  puberty, 
the  girl  (if  not  married)  should  wait  for  three  years.  On  the 
occasion  of  the  fourth  year,  she  should  look  for  a  husband 
herself  (without  waiting  any  longer  for  her  kinsmen  to  select 
One  for  her).^**  The  offspring  of  such  a  girl  do  not  lose  their 
respectability,  nor  does  union  with  such  a  girl  become  dis- 
graceful. If,  instead  of  selecting  a  husband  for  herself,  she 
acts  otherwise,  she  incurs  the  reproach  of  Prajapati  herself  ^^ 
One  should  wed  that  girl  who  is  not  a  Sapinda.  of  one's  mother 
or  of  the  same  Gotxa  with  one's  father.  Even  this  is  the  usage 
(consistent  with  the  sacred  law)  which  Manu  has  declared.':}:^^ 
"Yudhishthira  said, — 'Desirous  of  marriage  some  one  actually 


*  'NagnikiV  is  said  to  be  one  who  wears  a  single  piece  of  cloth.  A 
girl  in  whom  the  signs  of  puberty  have  not  appeared  does  not  require 
more  tlian  a  single  piece  of  cloth  to  cover  her.  The  mention  of  Nagnika, 
the  Commentator  thinks,  is  due  to  an  interdiction  about  wedding  a  girl 
of  even  ten  years  in  whom  signs  of  puberty  have  appeared. — T. 

t  When  a  father  happens  to-  have  an  only  daughter,  he  frequently 
bestows  her  in  marriage  upon  some  eligible  youth  on  the  understanding 
that  the  son  born  of  her  shall  be  the  son,  for  purposes  of  both  Craddha 
rites  and  inheritance,  not  of  the  husband  begetting  him  but  of  the  girl's 
father.  Such  a  contract  would  be  valid  whether  expressed  or  not  at  the 
time  of  marriage.  The  mere  wish  of  the  girl's  father,  unexpressed  at 
the  time  of  mai-riage,  would  convert  the  son  into  a  son  not  of  the  father 
who  begets  him  but  of  the  father  of  the  girl  herself.  A  daughter  re- 
served for  such  a  purpose  is  said  to  be  a  'putrikadharmini'  or  'invested 
■with  the  cliaracter  of  a  son.'  To  wed  such  a  girl  was  not  honorable. 
It  was  in  effect  an  abandonment  of  the  fruits  of  marriage.  Even  if 
dead  at  the  time  of  marriage,  still  if  the  father  had,  while  living, 
cherished  such  a  wish,  that  would  convert  the  girl  into  a  'putrikfidhar- 
mini  '  The  repugnance  to  wed  girls  without  father  and  brothers  exists 
to  this  day.— T. 

X  For  understanding  the  meanings   of  Sapinda  and   Sagotra   see  any- 
work  ou  Ilimlu  law  civil  or  cauonical.— T. 


252  MAnABHARATA,  [Aiiiicasaoiihtt 

gives  a  dower  to  the  girl's  kinsmen  ;  some  one,  the  girl's  kins- 
men consenting,  promises  to  give  a  dower ;  some  one  says, — I 
shall  abduct  the  girl  by  force  ; — some  one  simply  displays  his 
wealth  (to  the  girl's  kinsmen,  intending  to  offer  a  portion  there- 
of as  dower  for  her)  ;^'^  some  one,  again,  actually  takes  the 
hand  of  the  girl  with  rites  of  wedding.  I  ask  thee,  0  grand- 
sire,  whose  wife  does  the  girl  actually  become  ?  Unto  us  that 
are  desirous  of  knowing  the  truth,  tliou  art  the  eye  with  which 
to  behold  !'-« 

"Bhishma  said, — 'Whatever  acts  of  men  have  been  approved 
or  settled  in  consultation  by  the  wise,  are  seen  to  be    productive 
of  good.     False  speech,  however,  is  always   sinful.*-^     The   girl 
herself  that  becomes  wife,   the   sons   born    of  her,  the   Ritwijas 
and   preceptors   and   disciples   and   Upadhyayas  present  at  the 
marriage  all  become  liable   to   expiation  if  the  girl   bestow    her 
hand  upon   a    person   other   than    he  whom   she  had    promised 
to   wed.     Some   are   of  opinion  that  no  expiation    is   necessary 
for  such   conduct.""     Manu   does   not  applaud    the    practice   of 
a  girl  living  with   a   person   whom  she  does   not   like.f     Living 
as   wife   with   a   person    whom   she   does    not  like,  leads  to  dis- 
grace  and   sin.      No   one   incurs    much   sin   in    any    of  these 
cases   that   follows.^*       In    forcibly    abducting   for    marriage   a 
girl  that  is  bestowed  upon  the   abductor   by  the   girl's  kinsmen, 
•with  due  rites,  as  also  a  girl  for  whom  dower  has  been  paid  and 
accepted,  there   is   no   great   sin.-*     Upon    the   girl's   kinsmen 
having  expressed  their  consent.  Mantras  and    Homa   should   be 
resorted   to.      Such    Mantras  truly    accomplish   their   purpose. 


*  These  Verses  are  exceedingly  terse.  The  Commentator  expLains 
that  what  is  intended  is  that  under  the  third  and  the  fourth  circumstances 
the  giver  of  the  girl  incurs  no  sin  :  imder  the  second,  the  bestower  of  the 
girl  (upon  a  person  other  than  he  unto  whom  a  promise  had  been  made) 
incurs  fault.  The  status  of  wife,  however,  cannot  attach  simply  in 
consequence  of  the  promise  to  bestow  upon  the  promiser  of  the  dower. 
The  relationship  of  husband  and  wife  arises  from  actual  wedding.  For 
all  that,  when  the  kinsmen  meet  and  say,  with  due  rites,— This  girl  is  this 
one's  wife,  the  marriage  becomes  complete.  Only  the  giver  incurs  sin  by 
not  giving  her  to  the  promisred  person. — T. 

t  Uence,  having  promised  to  wed  such  a  one,    she  is  at  liberty  to  give 
him  over  and  wed  auotlicr  >Yhow  sUc  likes,— T. 


Parva.]  ANUCASANa  pauva.  283 

Mantras  and  IToma  recited  and  performed  in  the  case  of  a  girl 
that  has  not  been  bestowed  b}-  her  kinsmen,  do  )iot  accomplish 
their  purpose.-"  The  cngai,'enient  made  by,  the  kinsmen  of  a 
girl  is,  no  doubt,  binding  and  sacred.  But  the  engagement  that 
is  entered  into  by  the  wedder  and  wedded,  with  the  aid  of 
Mantras,  is  very  much  more  so  (for  it  is  this  engagement  that 
really  creates  the  relationship  of  husband  and  wife).***  According 
to  the  dictates  of  the  scriptures,  the  husband  should  regard  his 
wife  as  an  acquisition  due  to  his  own  acts  of  a  previous  life  or 
to  what  has  been  ordained  by  God.  One,  therefore,  incurs  no 
reproach  by  accepting  for  wife  a  girl  that  had  been  promised  to 
another  by  her  kinsmen  or  for  whom  dower  had  been  accepted 
by  them  from  another.'-^ 

"Yudhishthira  said, — 'When  after  the  receipt  of  dower  for  a 
girl,  the  girl's  sire  sees  a  more  eligible  person  present  himself 
for  her  hand, — one,  that  is,  who  is  endued  with  the  aggregate 
of  Three  in  judicious  proportions,  does  the  girl's  sire  incur 
reproach  by  rejecting  the  person  from  whom  dower  had  been 
received  in  favor  of  him  that  is  more  eligible  V-'^  In  such  a 
case  either  alternative  seems  to  be  fraught  with  fault,  for  to 
discard  the  person  to  whom  the  girl  has  been  promised  can  never 
be  honorable,  while  to  reject  the  person  that  is  more  eligible 
can  never  be  good  (considering  the  solemn  obligation  there  is 
of  bestowing  one's  daughter  on  the  most  eligible  person).  I 
ask,  how  .should  the  sire  conduct  him.self  so  that  he  might  be 
said  to  do  that  which  is  beneficial  ?  To  us,  of  all  duties  this 
seems  to  demand  the  utmost  mea.=ure  of  deliberation.^^  We  are 
desirous  of  ascertaining  the  truth.  Thou,  indeed,  art  our  eyes  ! 
Do  thou  explain  this  to  us.  I  am  never  satiated  with  listening 
to  thee  :'^° 

"Bhishma  said, — 'The  gift  of  the  dower  does  not  cause  the 
status  of  wife  to  attach  to  the  girl.  This  is  well  known  to  the 
person  paying  it.  He  pays  it  simply  as  the  price  of  the  girl. 
Then  again  they  that  are  good  never  bestow  their  daughters, 
led  by  the  dowers  that  others  may  oflfer.^*  When  the  person 
desirous  of  wedding  happens  to  be  endued  with  such  qualities 
as  do  not  go  down  with  the  girl's  kinsmen,  it  is  then  that  kins- 
men demand  dower  from  him.     That  person,  however,   who  won 


254}  MAHABHARATA.  [A  nitcasaiiika 

over  by  another's   accomplishments,   addresses   him,  saying, — Do' 
thou  wed  my  girl,  adorning  her   with  proper   ornaments  of  gold 
and  gems,^- — and  that  person  who  complies   with   this   request, 
cannot  be  said  to  demand  dower  or  give    it,  for   such  a   transac- 
tion is  not    really    a   sale.     The   bestowal   of  a    daughter   upon 
acceptance  of  what  may  strictly  be  regarded   as   gifts   (of  affec- 
tion or  love)  is  the  eternal   practice.^^     In  matters   of  marriage,, 
some  fathers  say — I  shall  bestow  my   daughter   upon   such   and 
such  a  person  ;  some  say — I  shall  not  bestow  my  daughter   upon 
such  a  one. — Some,  again,  say  with  vehemence — I  must   bestow 
my  daughter  upon  such  an  individual."^* — These   declarations  do 
not  amount  to  actual  marriage.     People  are  seen   to   solicit   one 
another  for    the    hands   of  maidens   (and  promise  and   retreat). 
Till  the  hand  is  actually  taken  with  due  rites,  marriage   cannot 
be  said  to  take  place.     It  has  been  heard  by  us   that   even   this 
■was  the  boon  granted  to  men  in  days  of  old   by    the   Maruts   in 
respect  of  maidens.*^^     The  Eishis  have  laid  the  command  upon 
all  men  that  maidens  should   never  be   bestowed   upon   persons 
unless  the  latter  happen  to  be  most  fit  or  eligible.   The  daughter 
is  the  root  of  desire   and   of  descendants   of  the   collateral   line. 
Even  this  is  what  I  think.f  ^^     The  practice  has  been  known    to 
human  beings  from  a  long  time, — the   practice,  that   is,  of  sale 
and  purchase  of  the  daughter.     In    consequence    of  such   fami- 
liarity   with    the    practice,  thou    mayst   be   able,  upon    careful 
examination,   to   find   innumerable    faults   in    it.     The   gift   or 
acceptance  of  dower  alone  could   not   be   regarded   as   creating 
the  status  of  husband  and  wife.     Listen  to  what  I  say   on   this 
head.'^ 

"Formerly,  having  defeated  all  the  Magadhas,  the  Ka^is, 
and  the  Ko^alas,  I  brought  away  by  force  two  maidens  for 
Vichitraviryya.^^  One  of  those  two  maidens  was  wedded  with 
due  rites.     The  other  maiden  was  not  formally   wedded    on    the- 

*  In  consequence  of  that  boon  no  one  incars  sin  by  retracting  pro- 
mises of  bestowing  daughters  upon  others  in  view  of  more  eligible  hus- 
bands.—T. 

t  Hence,  no  one  should  bestow  his  daughter  upon  a  person  that  is  not- 
eligible,  for  the  offspring  of  such  marriage  can  never  be  good  and  such 
marriage  can  never  make  the  daughter's  sire  or  kinymcu  happy.— T. 


Farva.]  anucasana  parva.  255 

ground  that  she  was  one  for  whom  dower  had  been  paid  in  the 
form  of  valour.  My  uncle  of  Kuru's  race,  viz.,  king  A^filhika, 
said  that  the  maiden  so  brought  away  and  not  wedded  with 
due  rites  should  be  set  free.  That  maiden,  therefore,  was  re- 
commended to  Vichitraviryya  for  being  married  by  him  accord- 
ing to  due  rites.^^  Doubting  my  father's  words  I  repaired  to 
others  for  asking  their  opinion.  I  thought  that  my  sire  was 
exceedingly  punctilious  in  matters  of  morality.'*"  I  then  went 
to  my  sire  himself,  0  king,  and  addressed  him  these  words  from 
desire  of  knowing  something  about  the  practices  of  righteou.s 
people  in  respect  of  marriage  : — I  desire,  0  sire,  to  know  what 
in  truth  the  practices  are  of  righteous  people  ! — I  repeated  the 
expression  of  my  wish  several  times,  so  great  was  my  eagerness 
and  curiosity .^^  After  I  had  uttered  those  words,  that  fore- 
most of  righteous  men,  viz.,  my  sire  Valhika,  answered  me, 
saying,*' — If  in  your  opinion  the  status  of  husband  and  wife 
be  taken  to  attach  on  account  of  the  gilt  and  acceptance  of 
dower  and  not  from  the  actual  taking  of  the  maiden's  hand 
with  due  rites,  the  father  of  the  maiden  (by  permitting  his 
daughter  to  go  away  with  the  giver  of  the  dower)  would  show 
himself  to  be  the  follower  of  a  creed  other  thri,n  that  which  is 
derivable  from  the  ordinary  scriptures.  Even  this  is  what  the 
accepted  scriptures  declare.*^  Persons  conversant  with  morality 
and  duty  do  not  allow  that  their  words  are  at  all  authoritative 
who  say  that  the  status  of  husband  and  wife  arises  from  the 
gift  and  acceptance  of  dower,  and  not  from  the  actual  taking  of 
the  hand  with  due  rites. "**  The  saying  is  well  known  that  the 
status  of  husband  and  wife  is  created  by  actual  bestowal  of  the 
daughter  by  the  sire  (and  her  acceptance  by  the  husband  with 
due  rites).  The  status  of  wife  cannot  attach  to  maidens  through 
sale  and  purchase.  They  who  regard  such  status  to  be  due  to 
sale  and  the  gift  of  dower  are  persons  that  are  certainly  un- 
acquainted with  the  scriptures.*^  No  one  should  bestow  his 
daughter  upon  such  persons.  In  fact,  they  are  not  men  with 
whom  one  may  marry  his  daughter.  A  wife  .should  never  be 
purchased.  Nor  should  a  father  .sell  his  daughter."  Only  those 
persons  of  sinful  soul  who  are  possessed,  besides,  by  cupidity, 
and  who  sell  and    purchase    female   slaves   for    making   serving 


2o6  MAHABHARATA.  [Anucasani/ca 

women,  regard  the  status  of  wife  as  capable  of  arising  from  the 
gift  and  acceptance  of  dowcr.*^  On  this  subject  some  people  on 
one  occasion  had  asked  prince  Satyavat  the  following  question  : 
— If  the  giver  of  a  dower  unto  the  kinsmen  of  a  maiden 
happens  to  die  before  marriage,*"  can  another  person  take  the 
hand  of  that  maiden  in  marriage  '  We  have  doubts  on  this 
matter.  Do  thou  remove  these  doubts  of  ours  for  thou  art  endued 
with  great  wisdom  and  art  honored  by  the  wise.*'-*  Be  thou  the 
organ  of  vision  unto  ourselves  that  are  desirous  of  learning  the 
truth. — Unto  them  that  said  these  words,  prince  Satyavat  an- 
swered, saying/'" — The  kinsmen  of  the  maiden  should  bestow 
her  upon  him  whom  they  consider  eligible.  There  need  be  no 
scruples  iu  this.  The  righteous  act  in  this  way  without  taking 
note  of  the  giver  of  the  dower  even  if  he  be  alive  ;  while,  as 
regards  the  giver  that  is  dead,  there  is  not  the  slightest  doubt.''^ 
Some  say  that  the  virgin  wife  or  widow, — one,  that  is,  whose, 
marriage  has  not  been  consummated  with  her  husband  by 
actual  sexual  congress  in  consequence  of  his  absence  or  death, — 
may  be  allowed  to  unite  herself  with  her  husband's  younger 
brother  or  such  other  relation.  The  husband  dying  before  such 
consummation,  the  virgin- widow  may  either  surrender  herself  to 
her  husband's  younger  brother  or  betake  herself  to  the  practice 
of  penances.^^  In  the  opinion  of  some,  the  younger  brother  of 
the  husband  or  such  other  relation  may  thus  use  the  unused  wife 
or  widow,  though  others  maintain  that  such  practice,  notwith- 
standing its  prevalency,  springs  from  desire  instead  of  being  a 
scriptural  ordinance.  They  that  say  so  are  clearly  of  opinion 
that  the  father  of  a  maiden  has  the  right  to  bestow  her  upon 
any  eligible  person,  disregarding  the  dower  previously  given  by 
another  and  accepted  by  himself.^^  If  after  the  hand  of  a 
maiden  has  been  promised  all  the  initial  rites  before  marriage  be 
performed,  the  maiden  may  still  be  bestowed  upon  a  person  other 
than  the  one  unto  whom  she  had  been  promised.  Only  the  giver 
incurs  the  sin  of  falsehood  ;  so  far,  however,  as  the  status  of  wife 
is  concerned,  no  injury  can  occur  thereto.^*  The  Mantras  in 
respect  of  marriage  accomplish  their  object  of  bringing  about  the 
indissoluble  union  of  marriage  at  the  seventh  step.  The  maiden 
becomes  the  wife  of  him  unto  whom  the  gift   is   actually    made 


Parva.]  anuc\s\n\  parva.'  2')7 

with  water.  ■•'•■■  The  gifc  of  maidens  should  be  made  in  tlie 
following  way.  The  wise  know  it  for  certain.  A  superior  Brah-. 
mma  .should  wed  a  maiden  that  is  not  unwilling,  that  belongs 
to  a  family  equal  to  his  own  in  purity  or  status,  and  that  is 
given  away  by  her  brother.  Such  a  girl  .should  be  wed  in  the 
presence  of  fire,  with  due  rites,  cau.sing  her,  among.st  other 
things,  to  circumambulate  himself  for  the  usual  number  of 
times."  '  ■'* 


Section  XLV. 

'Y\idhishthira  said, — 'If  a  person,  after  having  given  dower 
for  a  maiden,  goes  away,  how  should  the  maiden's  father  or 
other  kinsmen  who  are  competent  to  bestow  her,  act  ?  Do  tell 
me  this,  0  grandsire  '.'^ 

'Bhlshma  .said, — 'Such  a  maiden,  if  she  happens  to  be  the 
daughter  of  a  .sonless  and  rich  father,  .should  be  maintained  by 
the  fither  (in  view  of  the  return  of  him  who  has  given  the 
dower).  Indeed,  if  the  father  does  not  return  the  dower  unto 
the  kinsmen  of  the  giver,  the  maiden  should  be  regarded  as 
belonging  to  the  giver  of  the  dower."  She  may  even  raise 
olfspring  for  the  giver  (during  his  absence)  by  any  of  those 
meins  that  are  laid  down  in  the  .scriptures.  No  person,  how- 
ever, can  be  competent  to  wed  her  according  to  due  rites.' 
Commanded  by  her  sire,  the  princess  Savitri  had  in  days  of 
old  chosen  a  husband  and  united  herself  with  him.  This  act  of 
hers  is  applauded  by  some  :  but  others,  conversant  with  the 
scriptures,  condemn  it.*  Others  that  are  righteous  have  not; 
acted  in  this  way.  Others  hold  that  the  conduct  of  the 
righteous  should  ever  be  regarded  as  the  foremost  evidence  of 
duty  or  morality .■f-"'     Upon  this   subject   Sukratu,  the  grand.soii 

*  One  of  the  mo-.t  important  rite.s  of  marriage  is  the  ceremony  of 
rinMimamhiilation.  The  girl  is  now  borne  around  the  bride-groom  by  her 
kinsmen.  Formerly  she  used  to  walk  herself.  All  gifts,  again,  are 
ma  le  with  wator.  The  faot  is,  when  a  thing  is  given  away,  the  giver, 
utttM-ing  the  formula,  sprinkles  a  drop  nf  water  upon  it  with  a  blade  of 
Ku^a  grass. — T. 

t  llt'nce,  what  Saviti'i  did  at  the  bidding   of  her  bire   could   not  be 

I     33     ] 


25S  mahabharata;  [AnucdSLTiikn 

of  the  high-souled  Jaiiaka,  the  ruler  of  the  Videhas,  has  de- 
clared the  following  opinion :® — There  is  the  well-known  de- 
claration of  the  scriptures  that  women  are  incompetent  to  enjoy 
freedom  at  any  period  of  their  life.  If  this  were  not  the  path 
trodden  by  the  righteous,  how  could  this  scriptural  declaration 
exist  ?  As  regards  the  righteous,  therefore,  how  can  there  be 
any  question  or  doubt  in  respect  of  this  matter  ?  How  can 
people  condemn  that  declaration  by  choosing  to  conduct  them- 
selves otherwise  ?*^  The  unrighteous  dereliction  of  eternal 
usage  is  regarded  as  the  practice  of  the  Asuras.  Such  practice 
we  never  hear  of  in  the  conduct  of  the  ancients."!"^  The  rela- 
tionship of  husband  and  wife  is  very  subtile  (having  reference 
to  the  acquisition  of  destiny  and,  therefore,  capable  of  being 
understood  with  the  aid  of  only  the  inspired  declarations  in  the 
scriptures).  It  is  different  from  the  natural  relationship  of 
male  and  female  which  consists  only  in  the  desire  for  sexual 
pleasure.     This  also  was  said  by  the  king  alluded  to  of  Janaka's 

race.'f 

'  "Yudhishthira  said, — 'Upon  what  authority  is  th'C  wealth  of 
men  inherited  (by  others  when  they  happen  to  have  daughters)  ? 
In  respect  of  her  sire  the  daughter  should  be  regarded  the  same 
as  the  son.'^^ 

"Bhishma  said, — 'The  son  is  even  as  one's  own  self,  and  the 
daughter  is   like   unto   the   son.     How,  therefore,   can    another 

against  the  course  of  duty  or  morality.  The  Burdwan  translator  has 
misunderstood  the  second  line  of  this  Verse,  while  K.  P.  Singha  has 
quietly  dropped  it. — T. 

*  This  couplet  is  exceedingly  terse.  I  have,  therefore,  -expanded  it 
a  little  for  making  it  intelligible.  Rendered  literally,  the  Verse  would 
stand  thus  :  'if  the  path  wei'e  not  one  trodden  by  the  righteous,  how 
'could  the  declaration  be  ?  How  then  question  and  doubt  of  the  right- 
'eous '?  How  could  censure?'  Unless  expanded,  such  literal  versions 
in  English  can  yield  no  meaning  to  even  Sanskrit  scholars.— T. 

t  'Dharraasya'  refers  to  the  true  or  correct  or  eternal  Aryan  usage. 
'Pradanam'  is  'khandanam  ;'  from  'da,'  to  cut.  The  sense  is  that  the 
grant  of  liberty  to  women  is  an  Asura  practice. — T. 

X  Hence,  no  one  .should  wed,  led  by  desire  alone.  Nor  should  the 
maiden  be  permitted  to  choo.ie  for  heroelf.  She  may  be  guided  in  her 
choice  by  imprjpir  cia;iierj,iio.-iJ  ca.inictel  with  o^ly  c.u-tial  pleasuri% — T 


Painja.]  ANUCAS.VNA  P.VRVA.  2od" 

take  the  wealth  when  one  lives  in  one's  own  self  in  the  form  of 
one's  dauc^hter  ?"  Whatever  wealth  is  termed  the  Yautuka  pro- 
perty of  the  mother,  forms  the  portion  of  the  maiden  daughter. 
If  the  maternal  grandfather  happens  to  die  without  leaving 
sons,  the  daughter's  son  should  inherit  it."  The  daughter's  son 
offers  pindas  to  his  own  father  and  the  lather  of  his  mother; 
Hence,  in  accordance  with  considerations  of  justice,  there  is  no 
difference  between  the  son  and  the  daughter's  son.^^  When  a 
person  has  got  only  a  daughter  and  she  has  been  invested  by 
him  with  the  status  of  a  son,  if  he  then  happens  to  have  a  son, 
such  son  (instead  of  taking  all  the  wealth  of  his  sire)  shares 
the  inheritance  with  the  daughter.*  When,  again,  a  person 
has  got  a  daughter  and  she  has  been  invested  by  him  with  the 
status  of  a  son,  if  he  then  happens  to  take  a  son  by  adoption 
or  purchase,  then  the  daughter  is  held  to  be  superior  to  such 
son  (for  she  takes  three  shares  of  her  father's  wealth,  the  son's 
share  being  limited  to  only  the  remaining  two)."  In  the 
following  case  I  do  not  see  any  reason  why  the  status  of 
daughter's  son  should  attach  to  the  sons  of  one's  daughter.  The 
case  is  that  of  the  daughter  who  has  been  sold  by  her  sire. 
The  sons  born  of  a  daughter  that  has  been  sold  by  her  sire  for 
actual  price,  belong  exclusively  to  their  father  (even  if  he  do 
not  begret  them  himself  but  obtain  them  according  to  the  rules 
laid  down  in  the  scriptures  for  the  raising  of  issue  through  the 
agency  of  others).  Such  sons  can  never  belong,  even  as 
daughter's  sons,  to  their  maternal  grandfather  in  consequence 
of  his  having  sold  their  mother  for  price  and  lost  all  his  rights 
in  or  to  her  by  that  act.f^^  Such  sons,  again,  become  full  of 
malice,  unrighteous  in  conduct,  the  misappropriators  of  other 
people's  wealth,  and  endued  with  deceit  and  cunning.  Having 
sprung  from  that  sinful  form  of  marriage  called  A.sura,  the  issue 
becomes  wicked  in  conduct.^*  Persons  acquainted  with  the 
histories  of  olden  times,  conversant  with  duties,  devoted  to   the 


*  The  property  is  divided  into  five  parts,  two  of  ■wliich  are  taken  by 
the  daughter  under  such  circumstances  and  three  by  the  son. — T. 

t  I  expand  the  Verse  for  making  it  intelligible,  by  setting  forth  the 
reason-,  urged  by  Uiudu  lawyers  and  noticed  by  the  Commentator.— T. 


2G0  MAH.VBRAK.VTA.  [Av^icnniliila 

scriptures  and  firm  in    maintaining   the  restraints  therein    laid 
down,  recite  in  this  connection  some  metrical  lines  sung  in   days 
cf  yore  by  Yama."     Even  this  is  what  Yama  had   &ung.     That 
man  who  acquires  wealth  by  selling  his   own   son,  or    who    bes- 
tows his  daughter  after  accepting  a  dower  for  his  own  livelihood,^ 
has  to  sink  in  seven  terrible  hells  one   after   another,  known   by 
the  name  of  Kalas.     There  that  wretch  has  to  feed   upon    sweat 
&nd  urine  and  stools  during  the  whole  time.^^     In  that    form   of 
marriage  which  is  called  Arsha,  the  person   who  weds  has  to  give 
9.  bull  and  a  cow  and  the  father  of  the  maiden    accepts   the  gift. 
Some  characterise  this  gift  as  a  dower  (or  price),  while  some  are 
of  opinion  that  it  should  not   be  regarded    in    that    light.     The 
true  opinion,  however,  is  that  a  gift  for  such   a   purpose,  be   it 
of  small  value  or   large,  should,  0  king,  be  regarded   as  dower 
or  price,  and  the  bestowal  of  the  daughter  under   such   circums; 
tances  should  be  viewed  as  a   sale.""     Notwithstanding   the   fact 
of  its  having  been    practised   by  a  few   persons    (of  even  note), 
it  oan  never  be  taken    as   the   eternal   usage.     Other   forms   of 
marriage  are   seen,  practised  by    men,  such   as   marrying   girh 
after  abducting   them    by    force    from   amidst  their   kinsmen.-* 
Those  persons  who  have  sexual  intercourse  with  a  maiden,  after 
reducing  her  to  subjection  by  force,  are  regarded  as   perpetrators 
of  sin.     They  have  to   sink  in    darkest   hell.*--     Even  a  human 
being  with  whom  one  has  no   relationship    of  blood   should   not 
form  the   subject   of  sale.     What    need   then    be   said    of  ones 
own  issue?     With  the  wealth  that  is   acquired  by   doing   sinful 
deeds,  no  action  leading  to  merjt  can  be  performed.'  "^* 


Section  XLVI. 

"Bhishraa  said, — 'They    that   are   conversant    with   ancient 
history  recite  the  following  verse  of  Daksha  the  son    of  Prache- 
tas,  viz., — That  maiden,  in  respect  of  whom   nothing   is    takeni 
by  her  kinsmen  in  the   form    of  dower,  cannot   be   said   to   bej 

*  'Valatah  vgyfim'  implies  only  those  wliose  consent  is  obtained  byj 
force.  Hence,  such  eases  as  those  of  Krishna  abducting  Rukmini  andj 
Arjuna  abtUioting  Subhadr^,  are  excluded  from  this  deuunciatiou.-rT.    .  1 


Parva.]  anucasana  i'arva.  261' 

sold.*^  Respect,  kind  treatment,  ruid  everything  else  that  is 
agreeable,  should  all  be  given  unto  the  maiden  whose  hand  is 
taken  in  marriage.'  Her  sire  and  brothers  and  lather  in-law 
and  husband's  brothers  should  show  her  every  resj)cct  and 
adorn  her  with  ornaments,  if  they  be  desirous  of  reainng  bene- 
fits, for  such  conduct  on  their  part  always  leads  to  considerable 
ha])piness  and  advantage.'*  If  the  wife  does  not  like  her  hus- 
band or  fails  to  gladden  him,  from  such  dislike  and  absence  of 
joy,  the  husband  can  never  have  issue  for  increasing  his  race.* 
Women,  O  king,  should  always  be  worshipped  and  treated 
with  affection.  There  where  women  are  treated  with  respect, 
the  very  deities  are  said  to  filled  with  joy.*"'  There  where  women 
are  not  worshi])ped,  all  acts  become  fruitless.  If  the  women 
of  a  family,  in  consequence  of  the  treatment  they  receive,  in' 
dulge  in  grief  and  tears,  that  family  soon  becomes  extinct.^ 
Those  houses  that  are  cursed  by  women  meet  with  destruction 
and  ruin  as  if  scorched  by  some  Atharvan  rite.  Such  houses 
lose  their  splendour.  Their  growth  and  pro.sperity  cease,  0 
king.^  Manu,  on  the  eve  of  his  departure  for  Heaven,  made 
over  women  to  the  care  and  protection  of  men,  saying  that  they 
are  weak,  that  they  fall  an  easy  prey  to  the  seductive  wiles 
of  men,-!*  disposed  to  accept  the  love  that  is  oflered  them,  and 
devoted  to  truth.^  There  are  others  among  them  that  are  full 
of  malice,  covetous  of  honors,  fierce  in  disposition,  unlovable, 
and  impervious  to  reason.  Women,  however,  deserve  to  be 
honored.  Do  ye  men  show  them  honor  !"  The  righteousness 
of  men  depends  upon  women.  All  pleasures  and  enjoyments 
also  completely  depend  upon  them.  Do  ye  .serve  them  and 
worship  them.  Do  ye  bend  your  wills  before  them.^**  The 
begetting  of  offspring,  the  nursing  of  children  already  born, 
and  the  accomplishment  of  all  acts  necessary  for  the  needs  of 
society,  behold,  all  these  have  women  for  their  cause !"  By 
honoring  women,  ye  are  sure    to   attain    to   the    fruition    of  all 


*  The  maiden  may  herself  anoept  ornameut.i.  That  would  not  con- 
vert the  transaction  into  a  sale. — T. 

t  'Swalpa-kaupinah'  literally  is  'covered  with  a  small  piece  of  cloth  ;' 
L«uce,  capable  of  being  caiiLy  scduv-cd. — T. 


2G2  iiAHABHARATA.    .  [Aniictsanik::^ 

objects  ! — In  this  connection  a  princess  of  the  house  of  -Janaka 
the  ruler  of  the  Videhas,  sang  a  verse.  It  is  this  :^- — Women 
have  no  sacrifices  ordained  for  them.  There  are  no  Craddhaa 
which  they  are  called  upon  to  perfurm.  They  are  not  required 
to  observe  any  fasts.  To  serve  their  husbands  with  reverence 
and  willing  obedience  is  their  only  duty.  Through  the  discharge 
of  that  duty  they  succeed  in  conquering  Heaven.^'^  In  child- 
hood, the  sire  protects  her.  The  husband  protects  her  in  youth. 
When  she  becomes  old,  her  sons  protect  her.  At  no  period  of 
her  life  does  woman  deserve  to  be  free.^*  Deities  of  prosperity 
are  women.  The  person  that  desires  affluence  and  prosperity 
should  honor  them.  By  cherishing  women,  0  Bharata,  one 
cherishes  the  goddess  of  prosperity  herself,  and  by  afflicting  hen, 
one  is  said  to  afflict  the  goddess  of  prosperity.'  "^^ 


Section  XLVII. 

"Yudhishthira  said, — 'Thou  art  fully  conversant  with  the 
ordinances  of  all  the  scriptures.  Thou  art  the  foremost  of  those 
that  are  acquainted  with  the  duties  of  kings.  Thou  art  cele- 
brated over  the  whole  world  as  a  great  dispeller  of  doubts,* 
I  have  a  doubt,  do  thou  explain  it  to  me,  0  grandsire  !  As 
regards  this  doubt  that  has  arisen  in  my  mind,  I  shall  not  ask 
any  other  person  for  its  solution."  It  behooveth  thee,  0  thou 
of  mighty  arms,  to  expound  as  to  how  a  man  should  conduct 
himself  who  is  desirous  of  treading  along  the  path  of  duty  and 
righteousness.^  It  has  been  laid  down,  0  grandsire,  that  a 
Brahmana  can  take  four  wives,  viz.,  one  that  belongs  to  his 
own  order,  one  that  is  a  Kshatriya,  one  that  is  a  Vai^ya,  and 
.one  that  is  a  Cudra  if  the  Brahmana  wishes  to  indulge  the 
desire  of  sexual  intercourse.*  Tell  me,  0  best  of  the  Kurusj 
which  amongst  those  sons  deserves  to  inherit  the  father's  wealth 
one  after  another  1^  Who  amongst  them,  0  grandsire,  shall 
take  what  share  of  the  paternal  wealth  ?  I  desire  to  hear  this, 
.viz.,  how  the  distribution  has  been  ordained  amongst  them  of 
the  paternal  property.'^ 

"Bhishma   said, — 'The    Brahmana,  the    Kshatriya,  and    the 
Vaicya  are  regarded  as  the  three  rcgcijcrute  orders.    To  wed  in 


parva.]  anucasana  parva!  SG3 

these  three  orders  has   been    ordained    to   be    the   duty   of  the 
Brahmana,  O  Yudhishthira '^     Through  erroneous  judgment    or 
cupidity  or  lust,  0  scorcher  of  foes,  a  Brahmana  takes  a  Cudra 
wife.     Such  wife,  however,  he  is  not  competent  to  take   accord- 
ing to  the  scriptures.*     A  Brahmana,  by  taking  a  Cudra  woman 
to  his  bed,  attains  to  a  low  end  in  the  next   world.     He   should, 
having  done  such  an  act,  undergo    expiation    according    to   the 
rites  laid  down    in    the   scriptures.'-*     That    expiation    must    be 
twice   heavier   or   severer   if   in    consequence   of  such   an    act, 
0    Yudhishthira,  the    Brahmana   gets  offspring.     I    shall    now 
tell  thee,  O  Bharata,  how  the  (paternal)  wealth  is  to   be   distri- 
buted   (among  the  children  of  the  different  spouses).^"     The  son 
born  of  the  Brahmani  wife  shall,  in    the  first  place,  appropriate 
from  his   father's   wealth   a   bull   of  good    marks,  and    the  best 
car  or  vehicle.^^     What   remains    of  the    Brahmana's    property, 
0  Yudhishthira,  after  this,  should    be    divided    into    ten    equal 
portions.     The  son  by  the  Brahmani  wife  shall  take  four  of  such 
portions  of  the  paternal  wealth.^-     The  son  that    is   born  of  the 
Kshatriya  wife  is,  without  doubt,  possessed    of  the   status   of  a 
Brahmana.      In   consequence,    however,  of  the   distinction    at- 
taching to  his  mother,  he   shall   take   three    of  the    ten    shares 
into  which  the  property  has  been  divided.^^     The  son    that    has 
been  born  of  the  wife    belonging    to    the   third   order,  ?/s.,  the 
woman  of  the  Vai9ya  caste,  by  the  Brahmo-na   sire,  shall   take, 
0    Yudhishthira,    two   of    the   three   remaining   shares   of  the 
father's  property.^*     It  has   been   said   that    the   son    that   has 
been  begotten    by    the    Brahmana   sire   upon    the   Cudra   wife 
should  not  take  any   portion    of  the  father's   wealth,  for   he   is 
not  to  be  considered  an  heir.     A  little,  however,  of  the  paternal 
wealth  should  be  given  to  the  son  of  the  Cudra  wife,  hence   the 
one  remaining  share  should  be  given  to  him  out  of  compassion  ^^ 
Even  this  should  be  the  order  of  the  ten  shares  into    which    the 
Brahmana's  wealth  is   to   be   divided.     All   the   sons   that   are 
born  of  the  .same  mother  or  of  mothers  of  the  same   order,  shall 
share  e  jually  the  portion  that  is  theirs.^®     The  son    born    of  the 
Cudra  wife  should  not  be  regarded  as  invested   with    the   status 
of  a  Brahmana  in  consequence  of  his   being   unskilled    (in    the 
scriptures  and  the  duties   ordained    for   the    Brahmana).     Only 


204  ■  MAiiARiiARATA.  [Anucftsav.ika 

those  children  tliat  are   horn    of  wives   belonging   to   the   three 
higher  orders  should  be  regarded  as  invested  with  the    status   of 
Brahnianas.^'     It  has  boon  said  that    there  are  only  four   orders, 
there  is  no  fifth  that    has    beeii    enumerated.     The    son    by    the 
Ciidra  wife  shall  take  the  tenth  part  of  his   sire's    wealth    (that 
remains  after  the  allotment  has  been  made  to  the    others  in    the 
way  spoken    of  )/'^     That    share,  however,  he   is   to   take   only 
when  his  sire  ha;,  given  it  to  him.     He  shall    not  take    it    if  his 
sire  does   not   give   it    unto   him.     Some   portion    of  the   sire's 
wexlth  should,  without  doubt,  be  given,  0  Bharata,  to   the  son 
of  the  Cudra  wife.-^^     Compassion  is  one  of  the   highest    virtues. 
It  is  through  compission  that  something  is   given  to  the   son    of 
the  Cudra  wife.     Whatever  be  the   object    in    respect    of  which 
compassion  arises,  as  a  cardinal  virtue    it    is   always   productive 
of  merit.^°     Whether  the   .sire    happens   te   have   children    (by 
his  spouses  belonging  to  the  other  orders)  or  to  have  no   children 
(by  such  spouses),  unto  the  .son  by   the  Cudra   wife,  0  Bharata, 
nothing  more  than  a  tenth  part  of  the  sire's   wealth    should    be 
given. '''^     If  a  Brahmana  happens   to   have    more   wealth    than 
what  is  necessary  for    maintaining    himself  and    his    family    for 
three  years,  he  should    with    that  wealth   perform  sacrifices.     A 
Brahmana  should    never   acquire    wealth   for   nothing.*-"     The 
highest  sum  that   the   husbaid   should   give   unto   the    wife   is 
three  thousand  coins  (of  the  prevailing  currency).     This   wealth 
that  the  husband  gives  unto  the  wife,  the  latter   may    .spend   or 
dispose   of  as   .she   likes.-^      Upon    the    death   of   the    childless 
husbxnd,  the  wife  shall  enjoy  all    his   wealth.     (She   shall    not, 
however,  sell  or  otherwise  dispose    off  any   portion    of  it).     The 
wife  should  never  take  (without  her   husband's  knowledge)   any 
portion  of  her  husband's    wealth."*     Whatever   wealth,  O    Yu- 
dhishthirx,  the  Brahman  i   wife  may  acquire   by   gift   from    her 
f  ither,  should  be  taken    (after  her  death)    by    her   daughter,  for 
the  daughter  is  like  the  son."^     The  daughter,  0  king,  has  been 
urdaiiiel  in  the  scriptures  to   be   equal   to   the   son,  O  delighter 
of  the  Kurus.     Even   thus   hath    the    law   of  inheritance   been 


'      *  /.  e.,  he  should  not  acciuire  for  .storing.     He  may  acquire  to   spend 
in  sacrifices  aod  gifts  or  for  maintaining  him  >elf  and  his  family.— T. 


Parva.]  anucasana  parva^  2G3 

ordained,  O  bull  ol  IJhriraLa's  race.  Remembering  these  ordi- 
nances about  the  di-itribution  and  (Jisposal  of  wealth,  one  shouhl 
never  ac  juire  wealth  uselessly .'-*• 

"Yudhishthira  said, —  If  the  son  born  of  a  Cudrfi  woman 
by  a  Brahmana  father  has  been  declared  in  the  scriptures  to 
be  disentitled  to  any  wealth,  by  what  exceptional  rule  then  is 
a  tenth  part  of  the  paternal  property  to  be  given  to  him  ?-^ 
A  son  born  of  a  Brahmani  wife  by  a  Brahmana  is  un([uestion- 
ably  a  Brahmana.  One  born  of  a  Kshatriya  wife  or  of  a 
Vai(;yri  wife,  by  a  Brahmana  hu.sband,  is  similarly  invested  with 
the  status  of  a  Brahmana.-'*  Why  then,  O  best  of  king.s,  are 
such  sons  to  share  the  paternal  wealth  unequally  ?  All  of  them, 
thou  hast  said,  are  Brahmanas,  having  been  born  of  mothers 
that  belong  to  the  three  higher  orders  equally  entitled  to  the 
name  of  regenerate."-'-' 

'•Bhi-ihma  said, — '0  .scorcher  of  foes,  all  spouses  in  this 
world  are  called  by  the  name  of  Dara,.  Although  that  name  Is 
ap;)lied  to  all,  yet  ihere  is  this  great  distinction  to  be  ob.served.^''* 
If,  having  married  tlircc  wives  belonging  to  the  three  other 
orders,  a  Brahmana  takes  a  Brahmani  wife  the  very  last  of  all, 
yet  shall  she  be  regarded  as  the  first  in  rank  among  all  the  wive.s, 
and  as  de.serving  of  the  greatest  respect.  Indeed,  among  all  the 
CO- wives,  she  .shall  be  the  foremost  in  consideration.'"^  In  her 
apartments  should  be  kept  all  those  articles  that  arc  necessary 
in  view  of  the  husbmd's  baths,  personal  decorations,  washing  of 
teeth,  and  application  of  C0II3  riiim  to  the  eyes.  In  her  apart- 
ments should  be  kept  the  Havya  and  the  Kavya  and  all  else 
that  the  husband  may  require  Cur  the  performance  of  his  reli- 
gious act-s.^-  If  the  Brahmani  wife  is  in  the  house,  no  other 
wife  is  entitled  to  attend  to  tlie.-^e  needs  of  the  hu.sband.  Only 
the  Brahmani  wife,  O  Yudhishthira,  .should  assist  in  these  acts 
of  the  husband.'*'  The  husband's  food  and  drink  and  garlands 
and  robes  and  ornaments, — all  these  should  be  given  by  the 
Brahmani  wife  to  the  husband,  for  she  Is  the  foremost  in  rank 
and  consideration  among  all  the  spouses  of  the  husband.''* 
These  are  the  ordinances  of  the  scriptures  as  laid  down  by  Manu, 
O  delighter  of  the  Ivurus  !  Even  this,  O  monarch,  is  .seen  to 
be  the  course  of  eternal    usage. ^''''     H'  a   Brfdimana,  0  Yudhish- 

I     34     ] 


2€G  MAHABHARATA,  [Anucasunilca 

thira,  led  by  lust,  acts  in  a  different  way,  he  shall    come    to  be 
regarded  as  a  Chaiidiila    among   Brahmanas.*^"     The   son   born 
of  the  Kshatriya  wife  has  been  said    to   be   equal   in    status   to 
the  son  born  of  the  Brahmani  wife.     For  all  that,  a   distinction 
attaches  to  the  son  of  the  Brahmani  wife  in    consequence  of  the 
superiority  of  the  Brahmani  to  the  Kshatriya   in   respect  of  the 
order  of  birth.^^     The  Kshatriya  cannot   be   regarded,  as  equal 
to  the  Brahmani  in    point    of  birth.     Hence,  O    best    of  kings 
the  son  born  of  the    Brahmani  wife    must   be   regarded   as   the 
first  in  rank  and   superior   to   the   son    born    of  the    Kshatriya 
wife.^^     Because,  again,  the  Kshatriya  is  not  equal  in    point   of 
birth  to  the   Brahmani,  hence    the   son    of  the    Brahmani   wife 
takes,  one  after  another,  all    the   best   things,  O    Yudhishthira, 
among  his  father's  possessions.^^     Similarly,  the    Vai(;ya   cannot 
be  regarded  as  the  equal   of  the    Kshatriya   in    point    of  birth. 
Prosperity,  kingdom,  and    treasury,  O  Yudhishthira,  belong   to 
the  Kshatriya.^"     All  these  have  been    ordained    for   the    Ksha- 
triya.    The  whole  Earth,  0  king,  Avith  hor  belt  of  seas,  is  seen 
to  belong  to  him.     By  following    the   duties   of  his   own    order, 
the  Kshatriya  acquires  an    extensive    affluence.*^     The   sceptre 
of  royalty  is  held    by    him.     Without    the    Kshatriya,  0    king, 
there  can  be  no  protection.     The  Brilhmanas  are  highly   blessed, 
for  they  are   the  deities   of  the    very    deities.'*-     Following   the 
ordinances   laid   down    by   the    Rishis,    the    Kshatriyas   should 
worship  the  Brahmanas  according   to   due    rites.     Even    this  is 
the  eternal  usage.*^     Coveted  by  theives  and    others,  the  posses- 
sions of  all  men  are  protected  by  Kshatriyas  in    the   observance 
of  the   duties   assigjned   to   their   order.      Indeed,    wealth   and 
spouses  and  every  other  possession  owned  by  people   would   have 
been  forcibly  taken  away  but  for  this    protection  that  the  Ksha- 
triyas atford.'**     The  Kshatriya,  as   the  king,  becomes   the   pro- 
tector or   rescuer   of  all   the    orders.     Hence,    the   son   of  the 
Kshatriya  wife  shall,  without  doubt,  be  held  to   be   superior   to 
him  that  is  born  of  the  Vai9ya  wife.     The  -son  of  the  Kshatriya 


I 


*  /.  e.,  if  the  Brahmana,  led  by  affection  for  any  other  wife,  dis- 
Tegardd  tlie  wife  belonging  to  his  own  order  and  shows  preference  for 
those  of  the  other  orders,  he  then  incurs  the  liability  of  being  regarded 
as  a  Chandrda  that  has  come  to  be  numbered  among  Brahmanas.— T. 


Parva.]  anucas.vna  parv^a.  267 

wife,  for  this,  takes   a    larger   share    of  the    paternal    property 
than  the  son  of  the  Vai9ya  mother.'*^ 

"Yudhishthira  said, — 'Thou  hast  duly  said  what  the  rules  are 
that  apply  to  Brfihraanas.  What,  however,  are  the  rules  that 
apply  to  the  others  ?''" 

"Bhishma   said, — 'For   the    Tvshatriya,    0   delighter   of   the 
Kurus,  two  wives   have   been    ordained.     The    Kshatriya    may 
take  a  third  wife  from  the  Cudra  order.     Such  practice  prevails, 
it  is  true,  but  it  is  nob   sai  c.ioned   by   the   scriptures.''^     Even 
this  should  be  the   order,  O    Yudhishthira,  of  the   spouses  of  a 
Kshatriya.     The    property   of  a    Kshatriya   should,  0  king,  be 
divided  into  eight  shares.***     The  son  of  the  Kshatriya,  wife  .^hall 
take  four  of  such  shares  of  the  paternal   property.     The   sou    of 
the  Vai9ya  wife  shall  take  three  of  such  shares.'''     The  remain- 
ing one  or  the  eighth  share  shall   be   taken   by    the   son    of  the 
Cudra  wife.     The  son    of  the  Cudra    wife,  however,  shall   take 
only  when  the  father  gives  but  not    otherwise.^*^     For  the   Vai- 
9ya  only   one   wife   has   been  ordained.     A  second  wife  is  taken 
from  the  Cudra  order.     The  practice  prevails,  it  is  true,  but  it  is 
not  sanctioned  by  the  scriptures.*^^     If  a  Vai^ya   has   two  wives 
one  of  whom  is  a   Vai(;yu.   and   the   other   a   Cudra,  there   is  a 
difference  between  them  in  respect   of  status.""     The  wealth   of 
a  Vai^ya,  O   chief  of  Bharata's   race,    should    be   divided   into 
five  portions.     I  shall  now   speak   of  the   sons  of  a  Vaic;ya  by  a 
wife  of  his  own  order  and  by  one  belonging  to  the  inferior  order, 
as  also  of  the  manner  in    which,  0    king,  his    wealth    Ls   to   bo 
distributed  among  those  children.-''*     The  son  born  of  the  Vai^ya 
wife  shall  take  four  of  such  shares  of  his  father's   wealth.     The 
fifth  share,  O  Bharata,  has  been  said  to   belong  to  the   son  born 
of  the  Cudra  wife."*     Such  son,  however,  shall   take   when    the 
father  gives.     He  should  not   take   anything    unless   the    flxther 
gives  it  to  him.     The  son  that  is  begotten  on  a   Cudra.   wife   by 
persons  of  the  three  higher  orders  should  always  be   regarded   as 
disentitled  to   any    share    of    the   sire's    wealth.^'^     The   Cudra 
should  have  only  one  wife  taken  from  his   own    order.     He   can, 
under   no   circumstances,  take    any    other   spouse.     Even    if  he 
happens  to  have  a  century   of  sons  by  such   spouse,  all    of  them 
^harc   equally    the    wcallh    that    he    may   leave   behind.''^     As 


^^^  MAHABHARATA.  [Aiuicasanika 

regards -all  the  orders,  the  cliildren  born  of  Llie  spouse  taken  from 
the  husband's  own  order,  shall,  it  has  been  laid  down,  share 
equally  the  father's  wealth."^^  The  eldest  son's  share  shall  be 
greater  than  ihat  of  every  other  son,  for  he  shall  take  one  share 
more  than  each  of  his  brothers,  consisting  of  the  best  things 
of  this  father.  Even  this  is  the  law  of  inheritance,  0  son  of 
Pritha,  as  declared  by  the  Self-born  himself.^''  Amongst  child- 
ren all  born  of  the  spouse  taken  from  the  husband's  own  order, 
there  is  another  distinction,  0  king  !  In  marrying,  the  elder 
ones  should  always  precede  the  younger  ones.^'^  The  spouses 
being  all  c?[ual  in  respect  of  their  order  of  birth,  and  the  child- 
ren also  being  all  c^ual  in  respect  of  the  status  of  their  mothers 
the  son  that  is  first-born  shall  take  one  share  .more  than  each 
of  his  other  brothers.  The  son  that  comes  next  in  point  of 
age  shall  take  a  share  that  is  next  in  value,  while  the  son  that 
is  youngest  shall  take  the  share  that  belongs  to  the  youngest.*'''^ 
Thus  among  spouses  of  all  orders,  they  that  belong  to  the  san  c 
order  with  the  husband  are  regarded  as  the  first.  Even  this  is 
■what  was  declared  by  the  great  Rishi  Ka9yapa  the  son  of 
Marichi;  "" 


Section  XLVIII. 

"Yudhishthira  said, —  Through  inducements  offered  by  wealth, 
or  through  mere  lust,  or  through  ignorance  of  the  true  order 
of  birth  (of  both  males  and  females),  or  through  folly,  inter- 
mixture hajipens  of  the  several  orders.^     What,  0  grandsire,  are 

*  The  sense  of  this  Verse  seems  to  be  this  :  if  a  Brfihmana  talves  in 
succession  three  spouses  all  belonging  to  his  own  order,  the  son  born  of 
his  first  wife  shall  take  the  share  that  is  allotted  to  the  eldest ;  that  born 
of  the  second  wife  shall  take  a  share  next  in  value  ;  and  tliat  born  of  the 
youngest  wife  shall  take  the  share  allotted  to  the  youngest.  After  such 
especial  shares  are  taken,  the  residue  of  the  property  is  to  be  distributed 
into  equal  shares  each  of  which  shall  be  taken  by  each  of  the  cliildieu. 
If  this  interpretation  be  correct,  it  would  appear  that  the  contention, 
waged  some  years  ago  in  Bengal,  that  the  scriptures  do  not  allow  a  person 
the  liberty  of  taking  nujre  than  one  spouse  from  his  own  order,  falls  to 
the  ground.  Upon  other  grounds  alno,  that  contention  was  absurd,  for 
Kdiatriya  king.-  often  took  more  than  one  Kahatriya  spouse. — T. 


rarva.]  ANUCASANA  PAKVA.  2G9 

the  tlutici  of  persons  that  arc  born  in  the  mixed  clashes  and 
what  arc  the  acts  laid  down  for  them  ?  Do  thou  discourse  to 
nic  on   this  !"' 

"Bhishnia  said, — 'In  tlic  bcr^inning,  the  Lord  of  all  creatnres 
created  the  four  orders  and  Kiid  down  their  respective  acts  or 
duties,  for  tlic  sake  of  sacrifice.*"  The  Bralunana  may  take  four 
Avives,  one  from  each  of  the  four  orders.  In  two  of  them  {viz., 
the  wife  taken  from  his  own  order  and  that  taken  from  the  one 
next  below),  he  takes  birth  himself  (the  children  begotten  upon 
them  beincf  regfarded  as  invested  with  the  same  status  as  his 
own).  Those  sons,  however,  that  are  begotten  by  him  on  the 
two  spouses  that  belong  to  the  next  two  orders  {viz.,  Vaicya 
and  Cadra),  arc  inferior,  their  status  being  determined  not 
by  that  of  their  father  but  by  that  of  their  mothers.'*  The 
son  that  is  begotten  by  a  Brahmana  upon  a  Cudra  wife  is 
called  Para(;.ava,  implying  one  born  of  a  corpse,  for  the  Cudra 
woman's  body  is  as  inauspicious  as  a  corpse.  He  should  serve 
the  persons  of  his  (father's)  race.  Indeed,  it  is  not  proper  for 
him  to  give  up  the  duty  of  service  that  has  been  laid  down  for 
him.^'  Adopting  all  means  in  his  power,  he  should  uphold  the 
burthens  of  his  family.  Even  if  he  happens  to  be  elder  in  age, 
he  should  still  dutifully  serve  the  other  children  of  his  father 
who  may  be  younger  to  him  in  years,  and  bestow  upon  them 
whatever  he  may  succeed  in  earning.^  A  Kshatriya  may  take 
three  wives.  In  two  of  them  (viz.,  the  one  taken  from  his  own 
order  and  the  other  that  is  taken  from  the  order  immediately 
below),  he  takes  birth  himself  (so  that  those  children  are  in- 
vested with  the  status  of  his  own  order).  His  third  wife  being 
of  the  Cudra  order  is  regarded  as  very  inferior.  The  son  that 
he  begets  upon  her  comes  to  be  called  as  an  Ugra.^  The  Vai- 
(;ya  may  take  two  spouses.  In  both  of  them  {viz.,  the  one 
taken  from  his  own  order,  and  the  other  from  the  lowest  of  the 
four  pure  orders),  he  takes  birth  him.self  (so  that  those  children 
become  invested  with  the  status  of  his  own  order).     The   Cudra 


*  /.  e.,  each  or.lcr  was  created  for  porfornniig  sacrifices.     Tlie  Cudra 
is  competent  to  perform  .sacrifice.     Only  liis  sacrifice    bliould  be   by    serv- 


ing the  three  other  orders. — T. 


270  MAHABHAUATA.  [Anu:(isanika 

can  take  only  one  wife,  viz.,  she   that    is    taken    from    his   own 
order.     The  son  begotten  by  him   upon    her   becomes  a   Cudra.*^ 
A  son  that  takes  birth    under   circumstances   ot  her   than    those 
mentioned  above,  comes  to  be  looked   upon    as   a  very    inferior 
one.     If  a  person  of  a  lower  order   begets   a  son  upon  a  woman 
of  a  superior  order,  such  son  is    regarded  as  outside  the   pale   of 
the  four  pure  orders.     Indeed,  such   son    becomes   an    object   of 
censure  with  the  four  principal  orders.'-'     If  a  Kshatriya   begets  . 
a  son  upon  a    Brahman i    woman,  such    son,  without    being   in- 
cluded in  any  of  the  four  pure  orders,  comes  to   be   regarded   as 
a  Suta.     The  duties  of  a  Suta  are  all  connected  with  the  reciting 
of  eulogies  and  encomiums  of  kings  and   other  great  men.     The 
son  begotten  by  a  Vai^ya  upon  a  woman  of  the  Brahmana  order 
comes  to  be  regarded  as  a  Vaidehaka.     The   duties   assigned   to 
him  are  the  charge  of  bars  and   bolts  for  protecting   the  privacy 
of  women  of  respectable  households.     Such  sons  have  no  cleans^ 
ing  rites  laid  down   for   them.*^"     If  a   Cudra   unites   with   a 
woman  belonging  to   the   foremost    of  the   four   orders,  the   son 
that  is  be^fotten  is  called  a   Chandala.     Endued    with   a   fierce 
disposition,  he  must  live  in   the   outskirts   of  cities   and   towns 
and  the  duty  assigned  to  him  is  that  of  the   public    executioner. 
Such  sons  are  always  regarded  as  wretches  of  their  race.     These 
O  foremost  of  intelligent  persons,  are  the  offspring  of  intermixed 
orders.^^     The   son   begotten   by   a   Vai(;ya   upon  a  Kshatriya 
woman  becomes  a  Vandi  or  Magadha.     The   duties  assigned   to 
him  are  eloquent  recitations  of  praise.   The  son  begotten  through 
transgression,  by  a   Cudra   upon  a  Kshatriya  woman,  becomes  a 
Nishada  and  the  duties  assigned  to   him    have   reference  to  the 
catching  of  fish.^"     If  a  Cudra  happens  to  have  intercourse  with 
a  Vai9ya  woman,  the  son   begotten  upon  her  comes  to  be  called 
Ayogava.     The  duty  assigned  to  such   a    person   are   those   of  a 
Takshan  (carpenter).     They  that  are   Brahmanas  should    never 
accept  gifts  from  such  a  person.     They  are  not  entitled  to  possess 
any  kind  of  wealth.^^     Persons  belonging    to   the    mixed   castes 
beget  upon  spouses  taken  from  their  own  castes  children  invested 
with  the  status  that  is  their  own.     When  they  beget  children  in 


*  For  them  there  h  no  investiture  witli  tlic  sacred  thread. — T. 


Ptzrva.]  ANUCASANA  PAUVA.  271 

women  taken  from  castes  that  arc  iiilbrior  to  theirs,  such  children 
become  inferior  to  their    fathers,  for   they   become  invested  with 
the  status  that    belongs   to   their    mothers."     Thus   as   regards 
the    four    pure    orders,    persons    beget    children    invested    with 
their  own  status  upon  spouses  taken  from    their    own    orders   as 
also  upon  them    that    are    taken    from    the    orders   immediately 
below  their  own.     When,  however,  ott'spring   is   begotten    upon 
other  spouses,  they    come   to   be   regarded    as'  invested    with  a 
status  that   is,  principally,  outside  the    pale   of  the    four   pure 
orders.-^''     When  such  children  beget  sons  in    women    taken  from 
their   own    classes,  those    sons   take    the   status   of  their   sires. 
It  is  only  when  they  take  spouses  from  castes   other   than    their 
own,  that  the    children  they   beget   become   invested   with    in- 
ferior status.-^*'     As  an  example  of  this  it    may    be   said   that  a 
Cudra  begets  upon  a    woman    belonging   to   the    most   superior 
order  a  son  that  is  outside  the  pale  of  the  four   orders   (for  such 
a  son  comes  to  be  regarded  as  a  Chandfila    who  is   very  inferior). 
The  son  that  is  outside  the  pale  of  the  four  orders,   by    uniting 
with  women  belonging  to  the  four   principal  orders,  begets   off- 
spring that  is  further  degraded  in  point  of  status.'^''     From  those 
outside  the  pale  of  the   four   orders   and    those   again    that   are 
further  outside  that  pale,  children    multiply    in    consequence   of 
the  union  of  persons  with    women    of  classes   superior   to   their 
own.     In  this  way,  from  persons  of  inferior  status  classes   spring 
up,  altogether  fifteen  in  number,  that   are   equally    low  or   still 
lower  in  status.-"*     It  is  only  from  sexual   union  with    women  of 
persons  who  should  not  have  such  union  with    them  that    mixed 
classes  spring  up.     Among  the  classes  that   are  thus  outside  the 
pale  of  the  four  principal  or  pure   orders,  children  are   begotten 
upon  women  belonging  to  the   class   called    Sairindhri   by    men 
of  the  class  died  Mfigadha.^'-'     The  occupation   of  such  offspring 
is  the  adornment  of  the  bodies  of  kings  and    others.     They    are 
well  acquainted  with  the    preparation  of  unguents,  the    making 
of  wreaths,  and  the  manufacture  of  articles  used  for  the   decora- 
tion of  the  person".     Though  free   by    the   status    that   attaches 
to  them  by  birth,  they  should  yet  lead  a    life    of  service.     From 
the  union  of  ^lagadhas  of  a   ceruiin    cla.ss    with    women   i>(  the 
caste  called  Sairindhri,  another  caste  springs  up,  called  Ayogava. 


272  ManAimARATA.  [Aniic(isa7iika 

Their  occupation  consists  in  the  making  of  nets  (for  catching 
fish  and  fowl  and  animals  of  the  chase).  Vaidehas,  by  uniting 
themselves  with  women  of  the  Sairindhri  caste,  beget  children 
called  Maireyakas  whose  occupation  consists  in  the  manufacture 
of  wines  and  spirits.-"  From  the  Nishadas  spring  a  caste  called 
Madgura  and  another  known  by  the  name  of  Dfisas  whose  occu- 
pation consists  in  plying  boats.  From  the  Chandrda  springs  a 
race  called  Cwapalca  whose  occupation  consists  in  keeping  guard 
over  the  dead.'-^  The  women  of  the  Magadhi  caste,  by  union 
with  these  four  castes  of  wicked  dispositions  produce  four  others 
who  live  by  practising  deceit.  These  are  Mangsa,  Swadukara, 
Kshaudra,  and  Sougandha.-*  From  the  Vaideha  springs  up  a 
cruel  and  sinful  caste  that  lives  by  practising  deception.  From 
the  Nishadas  again  springs  up  the  Madranabha  caste  whose 
members  are  seen  to  ride  on  cars  drawn  by  asses.-^  From  the 
Chandalas  springs  up  the  caste  called  Pukkasa  whose  members 
are  seen  to  eat  the  tiesh  of  asses,  horses,  and  elephants.  These 
cover  themselves  with  the  garments  obtained  by  stripping 
human  corpses.  They  are  again  seen  to  eat  off  broken  earthen- 
ware.*-* These  three  castes  of  very  low  status  are  born  of 
women  of  the  Ayogava  caste  (by  flithers  taken  from  different 
castes).  The  caste  called  Kshudra  springs  from  the  Vaidehaka. 
The  caste  called  Andhra  which  takes  up  its  residence  in  the 
outskirts  of  towns  and  cities,  also  springs  up  (from  tlie  Vaide- 
hakas).-^  Then  again  the  Charmakara,  uniting  himself  with  a 
woman  of  the  Nishada  caste,  begets  the  class  called  Karavara. 
From  the  Chandala,  again,  springs  up  the  caste  known  by  the 
name  of  Pandusaupaka  whose  occupation  consists  of  making 
baskets  and  other  things  with  cleft  bamboos.-"  From  the  union 
of  the  Nishada  with  a  woman  of  the  Vaidehi  caste  springs  one 
who  is  called  by  the  name  of  Ahindaka.  The  Chandala  begets 
upon  a  Saupaka  woman  a  son  that  does  not  differ  from  the 
Chandala  in  status  or  occupation."^  A  Nishadi  woman,  by 
union  with  a  Chriudala,  brings  forth  a  son  who  lives  in  the 
outskirts  of  villages  and  towns.     Indeed,   the    members   of  such 


*  Broken  earthenware  is  always  cast  off.     These  are  sometimes   utilis- 
ed by  persons  of  the  lower  orders.— T. 


Parva.]  anucasana  parva!  573 

a  caste  live  in  crematoria  and  arc  regarded  by  the  very  lowest 
orders  as  incapable  of  being  numbered  among  them."®  Thus  do 
these  mixed  castes  spring  up  from  improper  and  sinful  union 
of  fathers  and  mothers  belonging  to  different  castes.  Whether 
they  live  in  concealment  or  openly,  they  should  be  known  by 
their  occupations.-''  The  duties  have  been  laid  down  in  the 
scriptures  of  only  the  four  principal  orders.  As  regards  the 
others,  the  scriptures  are  entirely  silent.  Among  all  the  orders, 
the  members  of  those  castes  that  have  no  duties  assigned  to 
them  by  the  scriptures,  need  have  no  fears  as  to  what  they  do 
(for  earning  their  livelihood).^^  Persons  unaccustomed  to  the 
performance  of  sacrifices  or  for  whom  sacrifices  have  not  been 
laid  down,  and  who  arc  deprived  of  the  company  and  the 
instructions  of  the  righteous,  whether  numbered  among  the  four 
principal  orders  or  out  of  their  pale,  by  uniting  themselves  with 
women  of  other  castes,  led  not  by  considerations  of  righteous- 
ness but  by  uncontrolled  lust,  cause  numerous  mixed  castes  to 
come  into  existence  whose  occupations  and  abodes  depend  on  the 
circumstances  connected  with  the  irregular  unions  to  Avhich  they 
owe  their  origin. ^^  Having  recourse  to  such  .spots  where  four 
roads  meet,  or  crematoria,  or  hills  and  mountains,  or  forests  and 
trees,  they  build  their  habitations.  The  ornaments  they  wear 
are  made  of  iron.^"  Living  in  such  places,  openly,  betaking 
themselves  to  their  own  occupations  for  earning  their  livelihood. 
They  may  be  seen  to  live  in  this  way,  adorning  their  persons 
with  ornaments  and  employed  in  the  task  of  manufacturing 
diverse  kinds  of  domestic  and  other  uten.sils.^^  Without  doubt, 
by  assisting  kine  and  Brahmanas,  and  practising  the  virtues 
of  abstention  from  cruelty,  campassion,  truthfulness  of  speech, 
and  forgiveness,^*  and,  if  need  be,  reserving  others'  by  laying 
down  their  very  lives,  persons  of  the  mixed  castes  may  achieve 
success.  I  have  no  doubt,  0  chief  of  men,  that  these  virtues 
become  the  causes  of  their  success.^^  He  that  is  possessed  of 
intelligence,  should,  taking  everything  into  consideration,  beget 
offspring  according  to  the  ordinances  of  the  scriptures,  upon 
women  that  have  been  declared  as  proper  or  fit  for  him.  A  son 
begotten  upon  a  woman  belonging  to  a  degraded  caste,  instead 
of  rescuing  the  sire,  brings  him  to  grief  even  as  a  heavy  weight 

I    3o     ] 


274)  MAHABnARATAi  [Aoiiic^asaiiika 

brings  to  grief  a  swimmer  desirous  of  crossing  a  piece  of  water.^' 
Whether  a  man  happens  to  be  possessed  of  learning  or  not, 
lust  and  wrath  are  natural  attributes  of  humanity  in  this 
world.  Women,  therefore,  may  always  be  seen  to  drag  men 
into  the  wrong  path.^^  The  natural  disposition  of  women  is 
such  that  man's  contact  with  her  is  productive  of  misery  to  dim. 
Hence,  men  possessed  of  wisdom  do  not  suffer  themselves  to  be 
excessively  attached  to  women. '^'^ 

"Yudhishthira  said, — 'There  are  men  who  belong  to  the 
mixed  castes,  and  who  are  of  very  impure  birth.  Presenting 
the  features  of  respectability,  they  are  in  reality  disrespectable. 
In  consequence  of  these  external  aspects  we  may  not  be  able 
to  know  the  truth  about  their  birth.  Are  there  any  signs, 
O  grandsire,  by  which  the  truth  may  be  known  about  the 
•origin  of  such  men  ?'^^ 

"Bhishma  said, — 'A  person  that  is  born  of  an  irregular  union 
presents  diverse  features  of  disposition.  One's  purity  of  birth, 
again,  is  to  be  ascertained  from  one's  acts  which  must  resemble 
the  acts  of  those  who  are  admittedly  good  and  righteous.^^ 
A  disre.^pectable  behaviour,  acts  opposed  to  those  laid  down  in 
4he  scriptures,  crookedness  and  cruelty,  and  abstention  from 
sacrifices  and  other  scriptural  acts  that  lead  to  merit,  proclaim 
ene's  impurity  of  origin.*^  A  son  catches  the  disposition  of 
-either  the  sire  or  the  mother.  Sometimes  he  catches  the  dis- 
positions of  both.  A  person  of  impure  birth  can  never  succeed 
in  concealing  his  true  disposition.*'  As  the  cub  of  a  tiger  or  a 
pard  resembles  its  sire  and  dam  in  form  and  in  the  matter  of  its 
stripes  or  spots,  even  so  a  person  cannot  but  betray  the  cir-  1 
cumstances  of  his  origin.*^  However  covered  may  the  course 
of  one's  descent  be,  if  that  descent  happens  to  be  impure,  its 
character  or  disposition  is  sure  to  manifest  itself,  slightly  or 
largely.**  A  person  may,  for  purposes  of  his  own,  choose  to 
tread  in  an  insincere  path,  practising  such  conduct  as  seems  to 
be  righteous.  His  own  disposition,  however,  in  the  matter  of 
those  acts  that  he  does,  always  proclaims  whether  he  belongs  to 
a  good  order  or  to  a  different  one.*^  Creatures  in  the  world  are 
endued  with  diverse  kinds  of  disposition.  They  are,  again,  seen 
to  be  employed   in    diverse  kinds   of  acts.     Amongst   creatures 


Farva.]  anucasana  parya.  275 

thus  employed,  there  is  nothing  that  is  so  good    or   precious   as 
pure  birth  and  righteous  conduct/"     If  a  person    be    born    in    a 
low  order,  that  good  understanding  which  arises  from  a   study  of 
the  scriptures  fails  to  rescue  his  body  from   low   acts.     Absolute 
goodness  of  understanding  may  be  of  different  degrees.     It  may 
be  high,  middling,  and  low.     Even  if  it  appears  in  a   person    of 
low  extraction,  it  disappears  like  autumnal  clouds    without    pro- 
ducing any  consequences.     On  the  other  hand,  that  other   good- 
ness  of  understanding    which,    according   to   its    measure,  has 
ordained  the  status  in  which  the  person  has  taken   birth,  shows 
itself  in  his  acts.**^     If  a  person  happens  to  belong   to   a   su- 
perior  order   but   still   if  he    happens  to   be   divested   of  good 
behaviour,  he  should  receive  no  respect   or   worship.     One    may 
worship  even    a   Cudra    if  he  happens   to   be   conversant   with 
duties  and  to  be  of  good    conduct.***     A   person    proclaims   him- 
self by  his  own  good  and  bad  acts  and  by  his  good   or   bad   dis- 
position and  race  of  birth.     If  one's  race   of  birth   happens  to 
be  degraded  for  any   reason,  one   soon   raises   it  and    makes   it 
resplendent  and  famous  by  one's  acts.*''     For  these  reasons   they 
that  are  endued  with  wisdom  should  avoid  those  women   among 
these  diverse  castes  mixed,  and  pure,  upon    whom    they   should 
not  bciret  themselves.'  "^" 


Section  XLIX. 

"Yudhishthira  said, — 'Do  thou  discourse  to  us,  0  sire,  upon- 
the  orders  and  classes  separately,  upon  what  kind  of  son  is  be-* 
gotten  on  what  women,  who  is  entitled  to  have  whom  for  sons, 
and  what  kinds  of  sons  are  there  !^  It  is  known  that  disputes 
frequently  arise  in  respect  of  sons.     It  behooveth    thee,  0   king, 

*■  Tlie  second  line  is  exceedingly  terse.  The  sense  seems  to  be  this  : 
oue  that  is  of  low  bii'th  must  remain  low  in  disposition.  Absolute 
goodness  may  ai-ise  in  his  heart,  but  it  disappears  immediately  without 
producing  any  eifect  whatever.  Tlio  study  of  the  scriptures,  tliere- 
fore,  cannot  raise  such  a  person.  On  the  other  hand,  tfte  goodness 
which  according  to  its  measure  has  ordained  for  one  (1)  the  status  of 
humanity  and  (2)  the  rank  in  that  status,  is  seen  to  manifest  ityelf 
in  his  acts. — T. 


276  MAnARHARATA,  [Anuctsaniksi 

to  solve  the  doubts  that  have  taken  possession  of  our  mind. 
Indeed,  we  are  stupefied  in  respect  of  this  subject.'- 

"Bhishma  said,— 'The  son  of  one's  loins  Is  regarded  as  one's 
own  self.  The  son  that  is  begotten  upon  one's  wife  by  a  person 
■whom  one  has  invited  for  the  task,  is  called  Niruktaja.  The 
son  that  is  begotten  upon  one's  wife  by  somebody  without  one's 
permission,  is  Prasritaja.^  The  son  begotten  upon  his  own 
wife  by  a  person  fallen  away  from  his  status  is  called  Patitaja. 
There  are  two  other  sons,  viz.,  the  son  given,  and  the  son  made. 
There  is  another  called  Adhyuda.**  The  son  born  of  a  maiden 
an  her  father's  house  is  called  Kanina.  Besides  these,  there  are 
six  kinds  of  sons  called  Apadhwansaja  and  six  others  that  are 
called  Apasadas.  These  are  the  several  kinds  of  sons  mentioned 
in  the  scriptures,  know,  0  Bharata  ''^ 

"Yudhishthira  said, — 'Who  are  the  six  that  are  called  Apa- 
dhwansaja ?  Who  also  are  the  Apasadas  ?  It  behooveth  thee 
to  explain  all  this  to  me  in  detail  !'" 

"Bhishma  said, — 'The  sons  that  a  Brahmana  begets  upon 
spouses  taken  from  the  three  inferior  orders,  those  begotten  by 
a  Kshatriya  upon  spouses  taken  from  the  two  orders  inferior  to 
his  own,  0  Bharata,'^  and  the  sons  that  a  Vai9ya  begets  upon 
a  spouse  taken  from  the  one  order  that  is  inferior  to  his, — are 
all  called  Apadhwansas.  They  are,  as  thus  explained,  of  six 
kinds.  Listen  now  to  me  as  I  tell  thee  who  the  Apasadas  are.^ 
The  son  that  a  Cudra  begets  upon  a  Brahman i  woman  is  called 
a  Chandala.  Begotten  upon  a  Kshatriya  woman  by  a  person 
of  the  Cudra  order,  the  son  is  called  a  Vratya.  He  who  is 
born  of  a  Vaic^ya  woman  by  a  Cudra  father  is  called  a  Vaidya. 
These  three  kinds  of  sons  are  called  Apasada.^  The  Vaigya, 
by  uniting  himself  with  a  woman  of  the  Brahmana  order,  be- 
gets a  son  that  is  called  a  Magadha,  while  the  son  that  he  be- 
gets upon  a  Kshatriya  woman  is  called  a  Varaaka.  The 
Kshatriya  can  beget  but  one  kind  of  son  upon  a  woman  of  a 
superior   order.^*^     Indeed,  the   son    begotten    by   a    Kshatriya 


*  The  son  begotten  upon  a  maiden  by  one  who  does  not  become  her 
husband,  and  born  after  her  marriage,  is  regarded  as  belonging  not  to  the 
begetter  but  to  the  husband. — T. 


Parva.]  anucasana  parva.  277 

upon  a  Brfihmana  woman,  is  called  a  Suta.  These  three  also 
arc  called  Apasadas.  It  cannot  be  said,  0  king,  that  these  six 
kinds  of  sons  are  no  sons.'^^ 

"Yudhishthira  said, — 'Some  say  that  one's  son    is    he    that  is 
born  in  one's  soil.     Some,  on  the  other  hand,  say  that  one's  son 
is  he  who  has  been  begotten  from    one's   seed.     Are   both   these 
kinds  of  sons  equal  ?     Whose,  again,  is  the  son  to  be  ?     Do  thou 
tell  me  this,  O  grandsire  !'*^- 

"Bhishma  said, — 'His  is  the  son  from  whose  seed  he  has 
sprung.  If,  however,  the  owner  of  the  seed  abandons  the  son 
born  of  it,  such  son  then  becomes  his  upon  whose  spouse  he 
has  been  begotten.  The  same  rule  applies  to  the  son  called 
Adhyuda.  He  belongs  to  the  person  from  whose  seed  he  has 
taken  his  birth.  If,  however,  the  owner  of  the  seed  abandons 
him,  he  becomes  the  son  of  the  husband  of  his  mother.  Know 
that  even  this  is  what  the  law  declares  ''^^ 

"Yudhishthira  said, — 'We  know  that  the  son  becomes  his 
from  whose  seed  he  has  taken  birth.  Whence  does  the  hu.sband 
of  the  woman  that  brings  forth  the  son  derive  his  right  to  the 
latter  ?  Similarly,  the  son  called  Adhyuda  should  be  known 
to  be  the  son  of  him  from  whose  seed  he  has  sprung.  How  can 
they  be  the  sons  of  others  in  consequence  of  the  engagement 
about  owning  and  rearing  them  having  been  broken  ?'^* 

"Bhishma  said, — 'He  who,  having  begotten  a  son  of  his  own 
loins,  abandons  him  for  some  reason  or  other,  cannot  be  re- 
garded as  the  sire  of  such  son,  for  vital  seed  only  cannot  create 
sonship.  Such  son  must  be  held  to  belong  to  the  person  who 
owns  the  soil.^"'  When  a  man,  desiring  to  have  a  son,  weds  a 
girl  quick  with  child,  the  son  born  of  his  spouse  must  belong  to 
him,  for  it  is  the  fruit  of  his  own  soil.  The  person  from  whose 
vital  seed  the  son  has  sprung  can  have  no  right  to  such  son.^® 
The  son  that  is  born  in  one's  soil  but  not  begotten  by  the  owner, 
O  chief  of  Bharata's  race,  bears  all  the  marks  of  the  sire  that 
has  actually  begotten  him  (and  not  the  marks  of  one  that  is  only 
the  husband    of  his  mother).     The  son  thus  born  is  incapable   of 


*  The  objects  of  Yiidhishthira's  qiiestiou  will  appear  clearly   from  the 
answer  given  to  it  by  Bhishma,— T, 


27S  MAHABHARATA.  [Anucdsanikc^ 

concealing  the  evidences  that  physiognomy  offers.  He  is  at  once- 
known  by  eyesight  (to  belong  to  another).*"  As  regards  the  son 
made,  he  is  sometimes  regarded  as  the  child  of  the  person  that 
has  made  him  a  son  and  that  brings  him  up.  In  his  case, 
neither  the  vital  seed  of  which  he  has  been  born  nor  the  soil  in 
which  he  has  been  born,  becomes  the  cause  of  sonship.'^^ 

"Yudhishthira  said, — 'What  kind  of  son  is  that  who  is  said 
to  be  a  made  son  and  whose  sonship  arises  from  the  fact  of  his 
being  taken  and  brought  up,  and  in  whose  case  neither  the  vital 
seed  nor  the  soil  of  birth,  O  Bharata,  is  regarded  as  the  cause- 
of  sonship  V-^ 

"Bhishma  said, — 'When  one  takes  up  and  rears  a  son  that 
has  been  cast  off  on  the  road  by  his  father  and  mother,  and 
when  the  person  thus  taking  and  rearing  him  fails  to  find  out 
his  parents  after  search,  he  becomes  the  father  of  such  son  and 
the  latter  becomes  what  is  called  his  made  son."°  Not  having 
anybody  to  own  him,  he  becomes  his  who  brings  him  up.  Such 
son,  again,  comes  to  be  regarded  as  belonging  to  that  order  to 
"which  his  owner  or  rearer  belongs.'"^ 

"Yudhishthira  said, — 'How  should  the  purificatory  rites  of 
such  a  person  be  performed  ?  In  whose  case  what  sort  of  rites 
are  to  be  performed  ?  With  what  girl  should  he  be  wed  ? 
Do  thou  tell  me  all  this,  0  grandsire  !'-^ 

''Bhishma  said, — 'The  rites  of  purification  in  respect  of  such 
a  son  should  be  performed  conformably  to  the  usage  of  the 
person  himself  that  rears  him,  for  cast  off  by  his  parents  such 
son  obtains  the  order  of  the  person  that  takes  him  and  brings 
him  up."^  Indeed,  0  thou  of  unfading  glory,  the  rearer  should 
perform  all  the  purificatory  rites  in  respect  to  such  son  according 
to  the  practices  of  the  rearer's  own  race  and  kinsmen.  As 
regards  the  girl  also,  0  Yudhishthira,  that  should  be  bestowed 
in  marriage  upon  such  a  son,  she  should  belong  to  the  order  of 
the  rearer  himself.^*     All  this  is  to  be  done  only  when  the   order 


*  Such  son  becomes  the  property  of  the  mother's  husband  and  not  of 

his  begetter.     If,  however,  the  begetter  expresses  a  wish  to  have  him   and 

rear  nim,  he  should  be  resarded  as   the  begetter's.     The   principle    upon 

which  he  becomes  the  child  of  the  mother's  husband  is  that   the  begetter 

cenceala  himself  and  never  wishes  to  have  him.— T, 


i'arva.]  anucasana  parya.  279 

•of  the  son's  true  mother  cannot  be  ascertained.  Among  sons, 
he  that  is  born  of  a  maiden  and  he  that  is  born  of  a  mother 
that  had  conceived  before  her  marriage  but  brought  him  forth 
subsequent  to  that  act,  are  regarded  as  very  disgraceful  and 
degraded.-'^  Even  these  two,  however,  should  receive  the  same 
rites  of  purification  that  are  laid  down  for  the  sons  begotten 
by  the  father  in  lawful  wedlock.  In  respect  of  the  son  that 
becomes  his  sire's  in  consequence  of  his  birth  in  the  sire's  soil, 
and  of  those  sons  that  are  called  Apasadas,  and  those  conceived 
by  the  spouse  in  her  maidenhood  but  brought  forth  after  marri- 
age,-" Brahmanas  and  others  should  apply  the  same  rites  of 
purification  that  hold  good  for  their  own  orders.  These  are  the 
conclusions  that  are  seen  in  the  scriptures  in  respect  of  the 
different  orders.  I  have  thus  told  thee  everything  appertain- 
ing to  thy  questions.    What  else  dost  thou  wish  to  hear  ?'  "-'' 

Section  L. 

"Yudhishthira  said, — 'What  is  the  nature  of  the  compas.sion 
or  pity  that  is  felt  at  the  sight  of  another's  woe  ?  What  is  the 
nature  of  that  compassion  or  sympathy  that  one  feels  for  another 
in  consequence  of  one's  living  in  the  companionship  of  that 
other  ?  What  is  the  nature  (and  degree)  of  the  high  blessedness 
that  attaches  to  kine  ?  It  behooveth  thee,  O  grandsire,  to 
expound  all  this  to  me  !'* 

"Bhishma  said, — 'I  shall,  in  this  connection,  0  thou  of  great 
effulgence,  recite  to  thee  an  anciejit  narrative  of  a  conversa- 
tion between  Nahusha  and  the  Rishi  Chyavana."  In  days  of 
yore,  O  chief  of  Bharata's  race,  the  great  Rishi  Chyavana  of 
Bhrigu's  race,  always  observant  of  high  vows,  became  desirous 
of  leading  for  sometime  the  modo  of  life  called  Udavnso  and 
set  himself  to  commence  it.^  Casting  off"  pride  and  wrath  and 
joy  and  grief,  the  ascetic,  pledging  himself  to  observe  that  vow, 
set  himself  to  live  for  twelve  years  according  to  the  rules  of 
Udavdsa.*  The  Ri.shi  inspired  all  creatures  with  a  h.'ippy 
trust.  And  he  inspired  similar  confidence  in  all  creatures  liv- 
ing in  water.  The  puissant  ascetic  resembled  the  Moon  him- 
self in  his  behivi  our  to  all."'     Bowing  unto    all    the   deities  and 


280  MAHABHARATA.  [AnucasanUca 

having  cleansed  himself  of  all  sins,  he  entered  the  water  at  the 
confluence  of  Ganga  and  Yamuna,  and  stood  there  like  an 
inanimate  post  of  wood.®  Placing  his  head  against  it,  he  bore 
the  fierce  and  roaring  current  of  the  two  streams  united  to- 
gether,— the  current  whose  speed  resembled  that  of  the  wind 
itself/  Ganga  and  Yamuna,  however,  and  the  other  streams 
and  lakes,  whose  waters  unite  together  at  the  confluence  at 
Preyaga,  instead  of  afflicting  the  Rishi,  went  past  him  (for 
showing  him  respect).®  Assuming  the  attitude  of  a  wooden 
po.st,  the  great  Muni  sometimes  laid  himself  down  in  the  water 
and  slept  at  ease.  And  sometimes,  0  chief  of  Bharata's  race, 
the  intelligent  sage  stood  in  an  erect  posture.''  He  became 
quite  agreeable  unto  all  creatures  living  in  water.  Without 
the  least  fear,  all  these  used  to  smell  the  Rishi's  lips,-'**  In  this 
way,  the  Rishi  passed  a  long  time,  at  that  grand  confluence  of 
waters.  One  day,  some  fishermen  came  there.-^'^  With  nets 
in  their  hands,  O  thou  of  great  effulgence,  those  men  came 
to  that  spot  where  the  Rishi  was.  They  were  many  in  number 
and  all  of  them  were  bent  upon  catching  fish.^"  Well-formed 
and  broad-chested,  endued  with  great  strength  and  courage, 
and  never  returning  in  fear  from  water,  those  men  who  lived 
upon  the  earning  by  their  nets,  came  to  that  spot,  resolved  to 
catch  fish.^^  Arrived  at  that  water  which  contained  many  fish, 
those  fishermen,  0  chief  of  the  Bharatas,  tied  all  their  nets 
together.^*  Desirous  of  fish,  those  Kaivartas,  many  in  number, 
united  together  and  surrounded  a  portion  of  the  waters  of 
Ganga  and  Yamuna  with  their  nets.^^  Indeed,  they  threw 
upon  the  water  their  net  which  was  made  of  new  strings, 
capable  of  covering  a  large  space,  and  endued  with  sufficient 
length  and  breadth. ^^  All  of  them,  getting  down  into  the 
water,  then  began  to  drag  with  great  force  that  net  of  theirs 
which  was  very  large  and  had  been  well-spread  over  a  large 
space.^^  All  of  them  were  free  from  fear,  cheerful,  and  fully 
resolved  to  do  one  another's  bidding.  They  had  succeeded  in 
enmeshing  a  large  number  of  fish  and  other  aquatic  animals.*® 
And  as  they  dragged  their  net,  O  king,  they  easily  dragged 
up  Chyavana  the  son  of  Bhrigu,  along  with  a  large  number  of 
fish.^'-*      His    body    was   overgrown   with   the   river- moss.     His 


Parva.]  anuca.sana  p.vrva."  281 

beard  and  nnttod  locks  had  become  green.  And  all  over 
his  person  could  be  seen  conchs  and  other  moUusca  attached 
with  their  heids.^"  Beholding  that  Rishi  who  was  well-conver- 
sant with  the  Vedas  dragged  up  by  them  from  the  water,  all 
the  fishermen  stood  with  joined  hands  and  then  prostrated 
themselves  on  the  ground  and  repeatedly  bent  their  heads."* 
Through  fear  and  pain  caused  by  the  dragging  of  the  net,  and 
in  consequence  of  their  being  brought  upon  the  land,  the  fish 
enmeshed  in  the  net  yielded  up  their  lives.""  The  a.scetic, 
beholding  that  great  slaughter  of  fishes,  became  filled  with 
compa.ssion  and  sighed  repeatedly.'-^ 

"  'The  fishermen  said, — We  have  committed  this  sin  (of 
draging  thy  .sacred  self  from  water)  through  ignorance.  Be 
gratified  with  us  !  What  wish  of  thine  shall  we  accomplish  ? 
Command  us,  0  great  ascetic  1' — ^"* 

"Bhishma  continued, — 'Thus  addre.s.sed  by  them,  Chyavana, 
from  among  that  heap  of  fishes  around  him,  said, — Do  ye  with 
concentrated  attention  hear  what  my  most  cherished  wish  is  '^^ 
I  shall  either  die  with  these  fishes  or  do  ye  sell  me  with  them. 
I  have  lived  with  them  for  a  long  time  within  the  water.  I  do 
not  wish  to  abandon  them  at  such  a  time  !"*' — When  he  said 
these  words  unto  them,  the  fishermen  became  exceedingly  terri- 
fied. With  pale  faces  they  repaired  to  king  Nahusha  and 
informed  him  of  all  that  had  taken  place.'"-^ 


Section  LI. 

"Bhishma  said, — 'King  Nahusha  hearing  the  pass  into  which 
Chvavana  was  reduced,  quickly  proceeded  to  that  spot  accom- 
panied by  his  ministers  and  priest.^  Having  cleansed  himself 
duly,  the  king,  with  joined  hands  and  concentrated  attention, 
introduced  himself  unto  the  high-.souled  Chyavana."  The  king's 
priest  then  worshipped  with  due  ceremonies  that  Rishi,  0  mon- 
arch, who  was  observant  of  the  vow  of  truth  and  endued  with 
a  high-soul,  and  who  resembled  a  god  him.self  (in  splendour  and 
energy).^ 

"  'Nahusha  said, — Tell  me,  O  best  of  regenerate  person.*?, 
Avhat  act  shall  we  do  that  may  be  agreeable  to   thee  ?     However 

[     3G     ] 


282  MAHABHARATA.  [Anugj^anika 

difficult  that  act  may  be,  there  is   nothing,  0   holy   one,  that  I 
shall  not  be  able  to  accomplish  at  thy  bidding  ! — * 

"  'Chyavana  said, — These  men  that  live  by  catching  fish 
have  all  been  tired  with  labour.  Do  thou  pay  them  the  price 
that  may  be  set  upon  me  along  with  the  value  of  these  fish  ! — ^ 

"  'Nahusha  said, — Let  my  priest  give  unto  these  Nishadas 
a  thousand  coins  as  price  for  purchasing  this  sacred  one  as  he 
himself  has  commanded. — " 

"  'Chyavana  said, — A  thousand  coins  cannot  represent  my 
price.  The  question  depends  upon  your  discretion.  Give  them 
a  fair  value,  settling  with  thy  own  intelligence  what  it  should 
be.— ^ 

"  'Nahusha  said, — Let,  O  learned  Brahmana,  a  hundred 
thousand  coins  be  given  unto  these  Nishadas.  Shall  this  be 
thy  price,  0  holy  one,  or  dost  think  otherwise  ? — ** 

''  'Chyavana  said, — I  should  not  be  purchased  with  a  hun- 
dred thousand  coins,  0  best  of  monarchs  !  Let  a  proper  price 
be  given  unto  these  !  Do  thou  consult  with  thy  ministers  ! — ^ 
.  "  'Nahusha  said, — Let  my  priest  give  unto  these  Nishadas 
a  crore  of  coins.  If  even  this  does  not  represent  thy  price,  let 
more  be  paid  unto  them  ! — ^*^ 

"  'Chyavana  said, — 0  king,  I  do  not  deserve  to  be  purchased 
for  a  crore  ot  coins  or  even  more.  Let  that  price  be  given  unto 
these  men  which  would  be  fair  or  proper.  Do  thou  consult 
with  the  Brahmanas  ! — " 

"  'Nahusha  said, — Let  half  my  kingdom  or  even  the  Avhole  be 
given  away  unto  these  Nishadas.  I  think  that  would  represent 
thy  price.     What,  however,  dost  think,  0  regenerate  one  ? — ^- 

"  'Chyavana  said, — I  do  not  deserve  to  be  purchased  with 
half  thy  kingdom  or  even  the  whole  of  it,  0  king  !  Let  that 
price  which  is  proper  be  given  unto  these  men.  Do  thou  con- 
sult with  the  Rishis  !— '^^      ' 

"Bhishma  continued, — 'Hearing  these  words  of  the  great 
Rishi,  Nahusha  became  afflicted  with  great  grief.  With  his 
ministers  and  priest  he  began  to  deliberate  on  the  matter.^* 
There  then  came  unto  king  Nahusha  an  ascetic  living  in  the 
woods  and  subsisting  upon  fruit  and  roots  and  born  of  a  cow.-^^ 
That   best    of  regenerate   persons,    addressing   the    monarch,  O 


Parva.]  anucasana  parva.  SS.*? 

king,  said  thfjse  words  : — I  shall  soon  gratify  thee.  The  Rishi 
also  will  be  gratified.^"  I  shall  never  speak  an  untruth, — no, 
not  even  in  jest,  what  then  need  I  say  of  other  occasions  ? 
Thou  shouldst,  without  any  scruple,  do  what  I  bid  thee  ! — " 

"  'Nahusha  said, — Do  thou,  O  illustrious  one,  say  what  the 
price  is  of  that  great  Rishi  of  Bhrigu's  race.  O,  save  me  from 
this  terrible  pass,  save  my  kingdom,  and  save  my  race  !^^  If 
the  holy  Chyavana  became  angry,  he  would  destroy  the  three 
worlds  ;  what  need  I  say  then  of  my  poor  self  who  is  destitute  of 
penances  and  who  depends  upon  the  might  only  of  his  arms  ?"  O 
great  Rishi,  do  thou  become  the  raft  unto  us  that  have  all  fallen 
into  a  fathomless  ocean  ^vith  all  our  counsellors  and  our  priest  ! 
Do  thou  settle  what  the  price  should  be  of  the  Rishi !' — "^ 

"Bhishraa  said, — 'Hearing  these  words  of  Nahusha,  the  asce- 
tic born  of  a  cow  and  endued  with  great  energy  spoke  in  this 
strain,  gladdening  the  monarch  and  all  his  counscllers  :-^ — 
Brahmanas,  0  king,  belong  to  the  foremost  of  the  four  orders. 
No  value,  however  great,  can  be  set  upon  them.  Kinc  also 
are  invaluable.  Therefore,  O  chief  of  men,  do  thou  regard  a 
cow  as  the  value  of  the  Rishi  •-- — Hearing  these  words  of  the 
great  Rishi,  Nahusha  became,  0  king,  filled  with  joy  along  with 
all  his  counsellers  and  priest.-*  Proceeding  then  to  the  presence 
of  Bhrigu's  son  Chyavana  of  rigid  vows,  he  addressed  him  thus, 
0  monarch,  for  gratifying  him  to  the  best  of  his  ability."* 

"  'Nahusha  said, — Rise,  rise,  O  regenerate   Rishi,  thou  hast 
been  purchased,  0  son    of  Bhrigu,  with  a  cow  as  thy  price  !     O 
foremost  of  righteous  persons,  even  this,  I  think,  is  thy  price  ! — "^ 
"  'Chyavana  said, — Yes,   O  king  of  kings,  I   do   rise   up.     I 
have  been  properly  purchased  by  thee,  0  sinless  one  !     I  do  not 
O  thou    of  unfading   glory,  see  any    wealth   that    is   equal   to 
kine.-"     To  speak   of  kine,  to   hear  others  speak   of  them,  to 
make  gifts  of  kine,  and  to  see  kine,  0  king,  are   acts  that   are 
all  applauded,  O  hero,  and  that  are  highly   auspicious  and   sin- 
cleansing.-^     Kine  are  always  the  root   of  prosperity.     There  is 
no  fault  in  kine.     Kinc  always  afford  the  best  food,  in  the   form 
of  Havi,  unto  the  deities."^     The  sacred   Mantras,   Swahii   and 
Vashat,  are  always  established  upon  kine.     Kine  arc   the   chief 
conductresses  of  tSacrifices.     They  constitute  the  mouth  of  Sacri- 


284  MAHABHARATA.  [AllV(^nta  i^ila 

fice.-^  They  bear  and  yield  excellent  and  strength-giving 
nectar.  They  receive  the  worship  of  all  the  worlds  and  are 
regarded  as  the  source  of  nectar.^"  On  Earth,  kine  resemble 
fire  in  energy  and  form.  Verily,  kine  represent  high  energy, 
and  are  bestowers  of  great  happiness  upon  all  creatures."^  That 
country  where  kine,  established  by  their  owners,  breathe  fear- 
lessly, shines  in  beauty.  The  sins  also  of  that  country  are  all 
washed  off.^-  Kine  constitute  the  stairs  that  lead  to  Heaven. 
Kine  are  adored  in  Heaven  itself.  Kine  are  goddesses  that  are 
competent  to  give  everything  and  grant  every  wish.  There  is 
nothing  else  in  the  world  that  is  so  high  or  so  superior  !* — '^^ 

"Bhishraa  continued, — 'Even  this  is  what  I  say  unto  thee 
on  the  subject  of  the  glory  and  superiority  of  kine,  0  chief  of 
Bharata's  race.  I  am  competent  to  proclaim  a  part  only  of  the 
merits  that  attach  to  kine.  I  have  not  the  ability  to  exhaust 
the  subject  1— ^^ 

"  'The  Nishadas  said, — 0  ascetic,  thou  hast  seen  us  and 
hast  also  spoken  with  us.  It  has  been  said  that  friendship,  with 
those  that  are  good,  depends  upon  only  seven  words.  Do  thou 
then,  0  lord,  show  us  thy  grace  'f^^  The  blazing  sacrificial 
fire  eats  all  the  oblations  of  clarified  butter  poured  upon  it.  Of 
righteous  soul,  and  possessed  of  great  energy,  thou  art,  among 
men,  a  blazing  fire  in  energy .^^  We  propitiate  thee,  0  thou 
of  great  learning  !  We  surrender  ourselves  to  thee.  Do  thou, 
for  showing  us  favor,  take  back  from  us  this  cow  ! — ^^ 

"  'Chyavana  said, — The  eye  of  a  person  that  is  poor  or  that 
has  fallen  into  distress,  the  eye  of  an  ascetic,  or  the  eye  of  a 
snake  of  virulent  poison,  consume  a  man    with    his    very   roots, 


*  'There  is  no  fault  in  kine,  &c.,  and  kine  are  like  fire  &c.'  The 
Hindu  idea  is  that  kine  are  cleansing  or  sanctifying.  The  Rishis  dis- 
covered that  the  magnetism  of  the  cow  is  something  that  is  possessed  of 
extraordinary  virtues.  Give  the  same  kind  of  food  to  a  cow  and  a  horse. 
The  horse-dung  emits  an  unhealthy  stench,  while  the  cowdung  is  an 
efficacious  disinfectant  Western  science  has  not  yet  turned  its  attention 
to  the  subject,  but  there  can  be  little  doubt  that  the  urine  and  dung  of 
the  cow  possess  untold  virtues. — T. 

t  'Saptapadam  mitram'  means  that  by  speaking  only    seven   words  or 
walking    oidy    seven   steps    together,  two  persons,    if  they  be   good,    be- 
come friends, — T. 


Parva.]  ANUCASANA  I'AUVA.  2S5 

even  as  a  fire,  that  blaziiig  up  with  the  assistance  of  the  wind 
and  consumes  a  stack  of  dry  grass  or  atraw.^**  I  shall  accept 
the  cow  that  ye  desire  to  present  me.  Ye  fishermen,  freed  from 
every  sin,  go  ye  to  heaven  without  any  delay,  with  these  fishes 
also  that  ye  have  caught  with  your  nets  ! — '"" 

"Bhishnia   continued, — 'After   this,    in    consequence   of  the 
energy  of  that  great  Rishi  of  cleansed  soul,  those  fishermen  along 
with  all  those  fish,   through  virtue  of  those  words  that  he   had 
uttered,  proceeded  to  heaven/"     King  Nahusha,   beholding   the 
fishermen  ascending  to  heaven  with  those  fishes  in  their  company, 
became  filled    with    wonder,  0  chief  of  Bharata's  race."     After 
this,  the  two  Rishis,  viz.,  the  one  born  of  a  cow  and   the   other 
who  was  Chyavana  of  Bhrigu's  race,  gladdened   king   Nahusha 
by  granting  him  many  boons."     Then  king   Nahusha   of  great 
energy,  that  lord  of  all  the  Earth,  filled  with  joy,  0  best  of  the 
Bharatas,  said,— Sufficient  !"— Like   unto  a  second   Indra   the 
chief  of  the  celestials,  he  accepted  the  boon  about  his  own  steadi- 
ness in  virtue.     The  RishLs  having  granted   him   the   boon,  the 
delighted  king  worshipped   them  both   with   great   reverence." 
As  regards  Chyavana,  his  vow  having   been   completed,  he  re- 
turned to  his  own  asylum.     The  Rishi  that  had  taken  his   birth 
from  the   cow,  and  who   was   endued    with   great   energy,  also 
proceeded  to  his  own  retreat.*^     The   Nishadas  all   ascended  to 
heaven  as  also  the  fishes   they   had   caught,  0  monarch.     King 
Nahusha   too,    having   obtained   those   valuable   boons,  entered 
his  own  city."     I  have  thus,  0  son,  told   thee   everything   res- 
pecting  what    thou    hadst   asked    me.      The   affection    that   is 
generated  by  the  sight  alone  of  others   as   also   by    the   fact   of 
living  with  them,  O   Yudhishthira,"^  and  the   high   blessedness 
of  kine  too,  and   the   ascertainment   of  true   righteousness,  are 
the  topics  upon  which  I  have  discoursed  upon.     Tell  me,  0  hero 
what  else  is  in  thy  breast.'  "*^ 


Section  LII. 


"Yudhishthira  said,— 'O  thou  of  great  wisdom,  a  doubt  I 
have  that  is  very  great  and  that  is  as  vast  as  the  ocean  itself. 
Listen  to  it,  0  mighty-armed  one,  and  having   learut    what   it 


2SG  MAHABHARATA.  [AnuctsanUcoB 

is,  it  behooves  thee  to  explain  it  unto  me.^  I  have  a  great 
curiosity  with  respect  to  Jainadagni's  son,  0  lord,  viz.,  Rama, 
that  foremost  of  all  righteous  persons.  It  behooveth  thee  to 
gratify  that  curiosity."  How  was  Rama  born  who  was  endued 
with  prowess  incapable  of  being  batfled  ?  He  belonged  by  birth 
to  a  race  of  regenerate  Rishis.  How  did  he  become  a  follower 
of  Kshatriya  practices  ?^  Do  thou  then,  O  king,  recite  to  me 
in  detail  the  circumstances  of  Rama's  birth.  How  also  did  a  son 
of  the  race  of  Ku(;ika  who  was  Kshatriya  become  a  Brahmana  ?* 
Great,  without  doubt,  was  the  puissance  of  the  highsouled  Rama^ 
O  chief  of  men,  as  also  of  Vigwamitra.^  Why  did  the  grandson 
of  Richika  instead  of  his  son  become  a  Kshatriya  in  conduct  ? 
Why  also  did  the  grandson  of  Kugika  and  not  his  son  become  a 
Brahmana  ?  Why  did  such  untoward  incidents  overtake  the 
grandsons  of  both,  instead  of  their  sons  ?  It  behooveth  thee  to 
explain  the  truth  in  respect  of  these  circumstances.'^ 

"Bhishma  said, — 'In  this  connection  is  cited  an  old  history 
of  the  discourse  between  Chyavana  and  Kugika,  0  Bharata  !^ 
Endued  with  great  intelligence,  Chyavana  of  Bhrigu's  race, 
that  best  of  ascetics,  beheld  (with  his  spiritual  eye)  the  stain 
that  would  affect  his  own  race  (in  consequence  of  some  descen- 
dant of  his  becoming  wedded  to  Kshatriya  practices).^  Re- 
flectino"  upon  the  merits  and  faults  of  that  incident,  as  also  its 
streno-th  and  weakness,  Chyavana  endued  with  wealth  of  asce- 
ticism became  desirous  of  consuming  the  race  of  the  Kugikas 
(for  it  was  from  that  race  that  the  stain  of  Kshatriya  practices, 
would,  he  knew,  affect  his  own  race).^  Repairing  then  to  the 
presence  of  king  Kugika,  Chyavana  said  unto  him, — O  sinless 
one,  the  desire  has  arisen  in  my  heart  of  dwelling  with  thee  foi 
sometime  ! — ^® 

"  'Kugika  said, — O  holy  one,  residence  together  is  an  act 
which  the  learned  ordain  for  girls  when  these  are  given  awayj 
They  that  are  endued  with  wisdom  always  speak  of  the  practice 
in  such  connection  only.^^  O  Rishi  endued  with  wealth  of 
asceticism,  the  residence  which  thou  seek  est  with  me  is  not 
sanctioned  by  the  ordinance.  Yet,  however  opposed  to  the 
dictates  of  duty  and  righteousness,  I  shall  do  what  thou  mayst 
be  pleased  to  command  !' — ]'_ 


Parva.]  anucasana  parva.  287 

"Bhishma  continued, — 'Ordering  a  seat  to  be  placed  for  the 
great  ascetic  Chyavana,  king  Kurika,  accompanied  by  his  wife, 
stood  in  the  presence  of  the  ascetic.-''  Bringing  a  little  jar  of 
water,  the  king  offered  him  water  for  washing  his  feet.  He 
then,  through  his  servants,  cau.sed  all  the  rites  to  be  duly  per- 
formed in  honor  of  his  high-souled  guest.^"'  The  high-shouled 
Kurika,  who  was  observant  of  restraints  and  vows,  then  cheer- 
fully presented,  according  to  due  forms,  the  ingredients  con- 
sisting of  honey  and  the  other  things,  to  the  great  Rishi  and 
induced  him  to  accept  the  same.^''  Having  welcomed  and 
honored  the  learned  Brahmana  in  this  way,  the  king  once  more 
addressed  him  and  said, — We  two  await  thy  orders  !  Command 
.  us  what  we  are  to  do  for  thee,  O  holy  one  !"  If  it  is  our 
kingdom  or  wealth  or  kine,  O  thou  of  rigid  vows,  or  all  articles 
that  are  given  away  in  sacrifices,  which  thou  wan  test,  tell  us 
the  word  and  we  shall  bestow  all  upon  thee  !^''  This  palace,  this 
kingdom,  this  seat  of  justice,  await  thy  pleasure.  Thou  art 
the  lord  of  all  these  !  Do  thou  rule  the  Earth  !  As  regard.** 
myself,  I  am  completely  dependent  upon  thee  !^^ — Addressed 
in  these  words  by  the  king,  Chyavana  of  Bhrigu's  race,  filled 
with  great  delight,  said  unto  Ku(,'ika  these  words  in  reply.^^ 

"  'Chyavana  said, — I  do  not,  0  king,  covet  thy  kingdom, 
nor  thy  wealth,  nor  the  damsels  thou  hast,  nor  thy  kine,  nor 
thy  provinces,  nor  articles  needed  for  sacrifice  !  Do  thou  ILsten 
to  me  !-°  If  it  pleases  thee  and  thy  wife,  I  shall  commence  to 
observe  a  certain  vow.  I  desire  thee  and  thy  wife  to  serve  me 
during  that  period  without  any  scruples  !-^ — Thus  addressed  by 
the  Rishi,  the  king  and  the  queen  became  filled  with  joy,  O 
Bharata,  and  answered  him,  saying, — Be  it  so,  0  Rishi !-- — 
Delighted  with  the  Rishi's  words,  the  king  led  him  into  an 
apartment  of  the  palace.  It  was  an  excellent  one,  agreeable 
to  see.  The  king  showed  him  everything  in  that  room."^  And 
the  king  said, — This,  0  holy  one,  is  thy  bed.  Do  thou  live  here 
as  thou  pleasest  I  O  thou  that  art  endued  with  wealth  of 
asceticism,  my.self  and  my  queen  shall  strive  our  best  to  give 
thee  every  comfort  and  every  pleasure  I^* — While  they  were  thus 
conversing  with  each  other,  the  sun  passed  the  meridian.  The 
Rishi   commanded   the   king   to   bring   him    food    and    drink. -'^ 


28S  MAHARHARATA.  [Anucasanika 

King   Ku(;ika,    bowing   unto  the   Rishi,  asked    him,  saying, — 
What  kind  of  food  is   agreeable   to   thee  ?     What   food,  indeed, 
shall   be  brought   for   thee  ?-® — Filled    with   delight,  the   Rishi 
answered  that  ruler  of  men,  0  Bharata,  saying. — Let  food   that 
is  proper  be  given  to  me  ■"'' — Receiving    these   Avords   with   res- 
pect, the  king   said, — So  be   it  ! — and   then    offered   unto   the 
Rishi  food   of  the   proper   kind."^     Having   finished   his    meals, 
the  holy  Chyavana,  conversant  with  every   duty,  addressed   the 
king  and  the  queen,  saying. — I    desire   to  slumber.     0    puissant 
one,  sleep  hinders  me  now  1"® — Proceeding  thence  to  a   chamber 
that   had   been    prepared   for  him,    that   best   of  Rishis   then 
laid  himself  down  upon  a  bed.     The    king  and    the   queen    sate 
themselves   down.^^     The    Rishi   told   them, — Do   not.  while   I 
sleep,  awake  me  !     Do  ye  keep  yourself  awake  and   continually 
press  my  feet  as  long  as  I  sleep.^^ — Without   the    least   scruple, 
Kuqika,  conversant  with  every   duty,  said, — So  be  it  ! — Indeed, 
the  king  and  the  queen  kept  themselves  awake  all  night,^-  duly 
engaged  in  tending  and  serving  the  Rishi  in  the  manner   direct- 
ed.    The   royal   couple,  O    monarch,   accomplished   the   Rishi's 
bidding  with  earnestness  and  attention. ^^     Meanwhile  the   holy 
Brahmana,  having  thus  laid  his  commands  upon  the    king,  slept 
soundly,  without   changing    his   posture   or  turning  even    once, 
for  a  space  of  one  and   twenty   days.^*     The   king,  0   delighter 
of  the  Kurus,  foregoing  all  food,  along  with   his   wife,  sat  joy- 
fully  the   whole   time,    engaged   in   tending    and   serving   the 
Rishi.^^     On  the  expiration  of  one  and  twenty  days,  the  son    of 
Bhrigu  rose  of  his  own   accord.     The  great   ascetic   then    went 
out  of  the   room,  without  accosting   them   at   all.^"     Famished 
and  toil-worn,  the  king  and  the    queen    followed   him,  but   that 
foremost  of  Rishis  did  not  deign  to  cast  a  single  look  upon   any 
of  them.^^     Proceeding   a   little   way,  the   son    of  Bhrigu   dis- 
appeared in  the  very  sight  of  the  royal  couple,    (making  himself  J 
invisible  by  his  Yoga-power).     At    this,  the    king,  struck    with  1 
grief,  fell  down  on   the   Earth.^®     Comforted,  he   rose    up   soon, 
and  accompanied  by  his  queen,  the    monarch,  possessed  of  great 
splendour,  began  to  search  everywhere  for  the  Rishi.'  "^^ 


Farva.] 


Section  iJII. 

"YiKlhishtliiri  sxid, — ^'AfttM-  the  Rishi  had  disappeared,  what 
did  the  king  do  and  what  also  his  highly-blessed  spouse  ?  Tell 
me  this,  O  grandsire  ''^ 

'"Bhisliraa  said, — 'Having  lost  sight  of  the  Rishi,  the  king, 
overwhelmed  with  shame,  toil-worn,  and  losing  his  senses,  re- 
turned to  his  palace,  accompanied  by  his  queen.-  Entering 
his  mansion  in  a  cheerless  mood,  he  spoke  not  a  word  with  any 
one.  He  thought  only  of  that  conduct  of  Chyavana.''  With 
a  desparing  heart  he  then  proceeded  to  his  chamber.  There  he 
saw  the  son  of  Bhrigu  stretched  as  before  on  his  bed.*  Behold- 
ing the  Rishi  there,  they  wondered  much.  Indeed,  they  began, 
to  reflect  upon  that  very  strange  incident.  The  sight  of  the 
Rishi  dispelled  their  fatigue.'"'  Taking  their  seats  once  more 
by  his  side,  they  again  set  themselves  to  gently  press  his  feefc 
as  before.  ]\Iean  while  the  great  ascetic  continued  to  .sleep 
soundly  as  before.  Only,  he  now  lay  on  another  side."  Endued 
with  great  energy,  he  thus  pa.ssed  aiiother  period  measured  by 
one  and  twenty  days.  Agitated  by  their  fears,  the  royal  couple 
showed  no  change  in  their  attitude  or  sentiment  towards  the 
Rishi.^  Awaking  then  from  his  slumber,  the  ascetic  addressed 
the  king  and  the  queen,  saying. — Do  ye  rub  my  body  with  oil. 
I  wish  to  have  a  bath.® — Famishing  and  toil-worn  though  they 
were,  they  readily  a.ssented,  and  soon  approached  the  Rishi 
with  a  costly  oil  that  had  been  prepared  by  boiling  it  a  hun- 
dred times.'-*  While  the  Rishi  was  seated  at  his  ease,  the  king 
and  the  queen,  restraining  speech,  continued  to  rub  him.  En- 
dued with  high  ascetic  merit,  the  .son  of  Bhrigu  did  not  once 
utter  the  word  Sufficient.' °  Bhrigu's  son  however  saw  that  the 
royal  couple  w^ere  totally  unmoved.  Rising  up  suddenly,  he 
entered  the  bathing  chamber."  The  diverse  articles  necessary 
for  a  bath  and  such  as  were  fit  for  a  king's  use,  were  ready 
there.  Without  hoTioring,  however,  any  of  those  articles  by 
appropriating  them  to  his  use,  the  Rishi  once  more  disappeared 
there  and  then  by  his  Yoga-power,^"  in    the  very  sight   of  king 

[     37     ] 


290  MAHABHARATA.  [Anu^iisanika 

lvu9ika  (and  his  spouse).     This,  however,  0   chief  of  the  Bha- 
ratas,  failed  to   disturb  the   equanimity   of  the   royal   couple.^^ 
The  next  time  the  puissant  Rishi  was  seen    seated,  after  a  bath, 
on  the  throne.     Indeed,   it  was  from    that   place    that    he   then 
showed  himself  to  the  king  and   the   queen,  0  delighter   of  the 
Kurus.^*     With   a   cheerful    face,  king    Ku^ika,  together   with 
his  wife,  then  offered  the  Rishi  cooked    food    with   great   rever- 
ence.    Endued  with  wisdom,  and  with  heart   totally   unmoved, 
Ku9ika  made  this  offer.^^ — Let  the  food   be   brought — were  the 
words  that  were  then  uttered  by   the   ascetic.     Assisted   by   his 
spouse,  the  king  soon  brought  thither   the    food.^^     There   were 
diverse  kinds  of  meat  and   different   preparations   also   thereof. 
There  was  a   great    variety    of  vegetables   also  and   potherbs.^'^ 
There  were  juicy   cakes  too   among    those   viands,  and   several 
agreeable  kinds  of  confectionery,  and  solid  preparations  of  milk. 
Indeed,  the  viands   offered   presented   different   kinds   of  taste. 
Among  them    there    was   also   some   food — the   produce   of  the 
wilderness — such  a  ascetics  liked  and  took.^^     Diverse   agreeable 
kinds  of  fruit,  fit  to  be  eaten  by  kings,  were   also  there.     There 
were  Vadaras  and  Ingudas  and    Ka9maryyas  and  Bhallatakas.^** 
Indeed,  the  food  that  was  offered  contained  such  things   as   are 
taken  by  persons  leading  a  domestic  mode   of  life   as   also   such 
things  as  are   taken   by   denizens   of  the    wilderness.     Through 
fear  of  the  Rishi's  curse,  the  king  had    caused  all   kinds  of  food 
to   be   collected   and    dressed    for   his  guest."^     All   this   food, 
brought  from  the  kitchen,  was  placed  before  Chyavana.     A  seat 
was  also  placed  for  him  and  a  bed  too  was   spread.     The   viands 
were  then  caused  to  be  covered  with  white   cloths.     Soon,  how- 
ever, Chyavana  of  Bhrigu's  race  set  fire  to   all    the   things   and 
reduced  them  to  ashes.-^"'-     Possessed  of  great   intelligence,  the 
royal  couple  showed  no  wrath  at  this  conduct  of  the   Rishi,  who 
once  more,  after   this,  made   himself  invisible   before   the    very 
eyes  of  the  king  and  the  queen."'^     The  royal  sage  Ku(;ika  there- 
upon stood  there  in  the  same  posture  for  the  whole    night,  withj 
his  spouse  by  his  side,  and    without  speaking  a  word.     Endued! 
with  great  prosperity,  he  did  not  give  way    to    wrath.-*     Everyl 
day,  good  and  pure  food  of  diverse  kinds,  excellent    beds,  abun- 
dant articles   neeled    for   bxth/'^^  and    cloths   of  various   kindsj 


Parva.]  anucasana  pauva.  291 

were  collected  and  kept  in  readiness   in  the  palace  for  the  Rishi. 
Indeed,  Chyavana  failed  to  notice  any  fault    in    the    conduct  of 
the  king.-'^     Then  the  regenerate  Rishi,  addressing  king  Kucika, 
said  unto  him, — Do   thou,  with   thy   spouse,  yoke    thyself  unto 
a  car  and  bear  me  on  it  to  whichever  place    I   shall    direct  I-^ — 
Without  the  least  scruple,  the  king  answered  Chyavana  endued 
with  wealth  of  asceticism,  saying, — So  be  it  ! — And    he  further 
enquired    of    the    Rishi,    asking, — Which   car   shall    I   bring  ? 
Shall  it  be  my  pleasure  car  for  making  progresses  of  pleasure,  or, 
shall  it  be  my  battle-car  ?-** — Thus  addressed  by    the   delighted 
and  contented  monarch,  the  ascetic    said    unto   him, — Do   thou 
promptly  equip  that  car  of  thine  with    which   thou   penctratcst 
into  hostile  cities  !     Indeed,  that  battle-car  of  thine,   with  every 
weapon,  with  its  standard  and  flags,  its  darts   and  javelins   and 
golden  columns  and  poles,-^'^"  should  be  made  ready.    Its  rattle 
resembles  the  tinkling  of  bells.     It  is   adorned    with    numerous 
arches  made  of  pure  gold.     It   is   always   furnished    with   high 
and   excellent    weapons   numbering  by    hundreds  ! — The    king 
said, — So  be  it, — and   soon  caused   his  great   battle-car   to  be 
equipped.^^     And  he  yoked  his  wife  thereto  on  the   left  and   his 
own  self  on  the  right.     And  the  king  placed  on  the   car,   among 
its  other  equipments,  the  goad   which    had    three   handles   and 
which  had  a  point  at  once  hard  as  the   thunder-bolt   and   sharp 
as  the  needle.*^-     Having  placed  every  requisite  upon    the   car, 
the  king  said  unto  the   Rishi, — 0    holy    one,  whither   shall    the 
car  proceed  ?     0,  let  the  son    of  Bhrigu   issue   his   command  !^* 
This  thy  car  shall  proceed  to   the   place    which   thou    mayst   be 
pleased    to  indicate  ! — Thus   addressed,  the   holy    man    replied 
unto  the  king,  saying,'* — Let  the  car  go  hence,   dragged  slowly, 
step  by  step.     Obedient  to  my  will,  do  ye  two   proceed   in  such 
a  way  that  I  may  not  feel   any    fatigue,^^     I   should   be    borne 
away  pleasantly,  and  let  all  thy   people   see   this   progress   that 
I  make  through  their  midst.     Let  no  person   that  comes  to  mc, 
as  I  proceed  along   tbe   road,  be   driven   away.     I   shall    make 

*  'Vajrastichyagram'  may  also  mean  'furnished  -with  an  end  like  that 
of  the  needle  with  which  diamonds  and  other  hard  gems  are  bored 
through. — T.  .    .  ..  ..       j 


292  MAnAiJHAUATA.  [AnuC(lSi.i7lika     j 

gifts   of    wealth    unto    all.^*^     Unto   them    amongst   the    Brab- 
manas  that  may  approach  me  on  the  way,   I   shall   grant   their 
wishes  and  bestow    upon    all    of  them    gems   and    wealth  with- 
out  stint.^^     Let   all   this   be   accomplished,    0    king,  and    do 
not  entertain  any  scruples ! — Hearing  these    words  of  the  Eishi, 
the  king  summoned  his  servants  and    told    them,^** — Ye   should, 
without  any  fear,  give  away  whatever  the  ascetic    will   order. — 
Then  jewels  and  gems  in  abundance,  and   beautiful  women,  and 
pairs  of  sheep,^^  and  coined  and  uncoined   gold,  and   huge   ele- 
phants  resembling    hills   or    mountain     summits,    and    all    the 
ministers  of  the  king,  began   to   follow   the   Rishi   as   he   was 
borne  away  on  that   car.*°     Cries  of  Oh   and   Alas   arose   from 
every  part   of  the   city    which    was   plunged   in    grief  at   that 
extraordinary  sight.     And  the  king  and  the  queen  were  sudden- 
ly struck  by  the  Rishi  with  that  goad  equipt  with  sharp  jwint.*^ 
Though  thus  struck  on  the  back  and  the  cheeks,  the  royal  couple 
still  showed  no  sign  of  agitation.     On  the  other  hand,  they  con- 
tinued to  bear  the  Rishi  on  as  before.*"    Trembling  from  head  to 
foot,  for  no  food  had  passed  their  lips  for  fifty  nights,  and  exceed- 
ingly weak,  the  heroic  couple  somehoAv   succeeded   in   dragging 
that  excellent  car.*^    Repeatedly  and  deeply  cut  by  the  goad,  the 
royal  couple  became  covered  with   blood.     Indeed,  O    monarch, 
they  then  looked  like  a  couple  of  Kinc^uka  trees  in    the   flower- 
ing season.**     The  citizens,  beholding  the  plight  to  which    their 
king  and  queen  had  been  reduced,  became  afflicted   with   great 
grief.     Filled  with  fear  at  the  prospect  of  the    curse   the    Rishi 
might   denounce   upon     them,    they    kept   silent    under   their 
misery.*^     Gathering  in  knots  they  said  unto    each    other, — Be- 
hold the  might    of  penances  !     Although    all    of  us    are   angry, 
we  are  still  unable  to  look  at  the  Rishi  l^^     Great  is  the   energy 
of  the  holy  Rishi  of  cleansed  soul  !     Behold  also  the   endurance 
of  the  king  and  his   royal   spouse  I"     Though    worn    out   with 
toil  and  hunger,  they   are   still   bearing   the   car  !— The   son  of 
Bhrigu,  notwithstanding  the  misery  he    caused    to  Kuf;ika   and 
his  queen,  failed  to  mark  any    sign    of  dissatisfaction    or   agita- 
tion in  them.'**^ 

"Bhishma   continued,— 'The   pcrpetuatcr   of    Bhrigu's   race, 
beholding  the  king  and   the   queen  totally    unmoved,  began   to 


Parua.]  inucas.vna  parva.  293 

give  away  very  largely  (wealth  obtained  from  the  king's 
treasury)  as  if*  he  were  a  second  Lord  of  Treasures.'"'  At  this 
act  also,  king  Ku(;ika  showed  no  mark  of  dissatisfaction.  He 
did  as  the  Rishi  commanded  (in  the  matter  of  those  gifts). 
Seeing  all  tliis,  that  illustrious  and  best  of  ascetics  became 
delighted  (with  the  royal  couple).'^"  Coming  down  from  that 
excellent  car,  he  unharnessed  the  royal  couple.  Having  freed 
them,  he  addressed  them  duly.'^^  Indeed,  the  son  of  IJhrigu, 
in  a  soft,  deep,  and  delighted  voice,  said, — I  am  ready  to  give 
an  excellent  boon  unto  you  both  '°- — Delicate  as  they  were, 
their  bodies  had  been  pierced  with  the  goad.  That  best  of 
ascetics,  moved  by  affection,  softly  touched  them  with  his  hands 
whose  healing  virtues  resembled  those  of  nectar  itself,  O  chief 
of  the  Bharatas.^^  Then  the  king  answered, — Myself  and  my 
wife  have  felt  no  toil  ! — Indeed,  all  their  fatigue  had  been 
dispelled  through  the  puissance  of  the  Rishi,  and  hence  it  was 
that  the  king  could  say  so  unto  the  Rishi.-"'*  Delighted  with 
their  conduct,  the  illustrious  Chyavana  said  unto  them, — I 
have  never  before  spoken  an  untruth.  It  must,  therefore,  be 
as  I  have  said.^^  This  spot  on  the  banks  of  Ganga  is  very 
delightful  and  auspicious.  I  shall,  observant  of  a  vow,  dwell 
for  a  little  while  here,  O  king  l^^  Do  thou  return  to  thy  city. 
Thou  art  fatigued  !  Thou  shalt  come  again.  Tomorrow,  O^ 
king,  tliou  shalt,  returning  with  thy  spouse,  behold  me  even, 
here  !^^  Thou  shouldst  not  yield  to  wrath  or  grief.  The  time 
is  come  when  thou  .shalt  reap  a  great  reward  !  That  which  is 
coveted  by  thee  and  which  is  in  thy  heart  will  verily  be  accom- 
plished !"^ — Thus  addressed  by  the  Rishi,  king  Ku(;ika,  with  a 
delighted  heart,  replied  unto  the  Rishi  in  these  words  of  grave 
import. "'■' — I  have  cherished  no  wrath  or  grief,  O  highly  blessed 
one  !  We  have  been  cleansed  and  sanctified  by  thee,  0  holy 
one  !  We  have  once  more  become  endued  with  youth.  Be- 
hold, our  bodies  have  become  exceedingly  beautiful  and  pos- 
sessed of  great  strength.*^"  I  do  not  any  longer  sec  those 
wounds  and  cicatrices  that  were  caused  by  thee  on  our  persons 
with  thy  goad  !  Verily,  with  my  spouse,  I  am  in  good  health  !" 
I  see  my  goddess  become  as  beautiful  in  body  as  an  Apsara,. 
Verily,  she  is  endued  with  as   much  comeliness  and  splendour 


SO-t  MAHABHARATA.  [Anucasauilca 

as  she  had  ever  been  before  I^"  All  this,  0  great  ascetic,  is  due 
to  thy  grace.  Veril}^  there  is  nothing  wonderful  in  all  this, 
O  holy  Rishi  of  puissance  ever  unbatiied  1*'^— Thus  addressed 
by  the  king,  Chyavana  said  unto  him, — Thou  shalt,  with  thy 
spouse,  return  hither  tomorrow,  0  monarch  !" — With  these 
words,  the  royal  sage  Ku9ika  was  dismissed.  Saluting  the 
Rishi,  the  monarch,  endued  with  a  handsome  body,  returned 
to  his  capital  like  unto  a  second  chief  of  the  celestials.^^  The 
counsellers  then,  with  the  priest,  came  out  to  receive  him.  His 
troops  also  and  the  dancing  women  and  all  his  subjects,  did  the 
same."*'  Surrounded  by  them  all,  king  Ku^ika,  blazing  with 
beauty  and  splendour,  entered  his  city,  with  a  delighted  heart, 
and  his  praises  were  hymned  by  bards  and  encomiasts.^^  Having 
entered  his  city  and  performed  all  his  morning  rites,  he  ate 
with  his  wife.  Endued  with  great  splendour,  the  monarch 
then  passed  the  night  happily .^^  Each  beheld  the  other  to  be 
possessed  anew  of  youth.  All  their  afflictions  and  pains  hav- 
ing ceased,  they  beheld  each  other  to  resemble  a  celestial. 
Endued  with  the  splendour  they  had  obtained  as  a  boon  from 
that  foremost  of  Brahmanas,  and  possessed  as  they  were  of 
forms  that  were  exceedingly  comely  and  beautiful,  both  of 
them  passed  a  happy  night  in  their  bed.^^  Meanwhile,  the 
spreader  of  the  feats  of  Bhrigu's  race,  viz.,  the  Rishi  possessed 
of  wealth  of  penances,  converted,  by  his  Yoga-power,  that  de- 
lightful wood  on  the  bank  of  Ganga  into  a  retreat  full  of 
wealth  of  every  kind  and  adorned  with  every  variety  of  jewels 
and  gems  in  consequence  of  which  it  surpassed  in  beauty  and 
splendour  the  very  abode  of  the  chief  of  the  celestials.'  "^® 

Section  LIV. 

"Bhishma  said,— 'When  that  night  passed  away,  the  high- 
souled  king  Ku^ika  awoke  and  went  through  his  morning  rites. 
Accompanied  by  his  wife  he  then  proceeded  towards  that  wood 
which  the  Rishi  had  selected  for  his  residence.^  Arrived  there, 
the  monarch  saw  a  palatial  mansion  made  entirely  of  gold. 
Possessed  of  a  thousand  columns  each  of  which  was  made  of 
gems  and  precious  stones,  it  looked  like  an    edifice   belonging  to 


■farva.]  AxNUCASANa  tauva.  295 

the  Gandharvas.*'^  Ku^ika  beheld  in  every  part  of  that  struc- 
ture evidences  of  celestial  design.  And  he  beheld  hills  with 
delightful  valleys,  and  lakes  with  lotuses  on  their  bosom  f  and 
mansions  full  of  costly  and  curious  articles,  and  gateways  and 
arches,  0  Bharata.  And  the  king  saw  many  open  glades  and 
open  spots  carpeted  with  grassy  verdure,  and  resembling  level 
fields  of  gold.*  And  he  saw  many  Sahakaras  adorned  with 
blossoms,  and  Ketakas  and  Uddalakas,  and  Dhavas,  and  A9okas, 
and  blossoming  Kundas,  and  Atinmktas.*^  And  he  saw  there 
many  Charapakas  and  Tilakas  and  Bhavyas  and  Panasas  and 
Vyanjulas  and  Karnikaras  adorned  with  flowers.*^  And  the  king 
beheld  m.any  Cyamas  and  Varanapushpas  and  the  creepers 
called  Astajjadika,  all  dipt  properly  and  beautifully.f^  And 
the  king  beheld  trees  on  which  lotuses  of  diverse  varieties 
bloomed  in  all  their  beauty,  and  some  of  which  bore  flowers  of 
every  season.  And  he  noticed  also  many  mansions  that  looked 
like  celestial  cars  or  like  beautiful  mountains.®  And  at  some 
places,  0    Bharata,    there    were   tanks   and   lakes  full    of  cool 

*  The  ever-changing  beautiful  masses  of  afternoon  or  evening  clouds, 
presenting  diverse  kinds  of  forms  almost  every  minute,  are  regarded  as 
the  abodes  or  mansions  of  the  Gandharvas. — T. 

+  Some  of  these  trees  and  creepers  are  identifiable.  Sahakfira  is 
Mangifera  Indica,  Linn.  Ketaka  is  a  variety  of  Pandanus  Odoratissi- 
mus,  Linn.  Uddalaka  is  otherwise  called' Vahu vara  and  sometimes  Celu. 
It  is  the  Cordia  Myxa,  Linn.  It  may  be  a  misreading  for  Uddanaka, 
which  is  the  well-known  Cirisha  or  tlie  Mimosa  Siris.sa  of  Roxburn-h. 
Dhava  is  Conocarpus  latifolia,  Eoxb.  A^oka  is  Saraca  Indica,  Linn., 
syn.  Jonesia  Asoka,  Roxb.  Kunda  is  Jasminum  pubescens,  Linn. 
Atimukta  is  otherwise  called  Madhavi.  It  is  Gaertinera  racemosa,  Roxb. 
€hampaka  is  Michelia  Champaca,  LItiu.  Tilaka  sometimes  stands  for 
Lodhra,  i.  e.,  Symplocos  racemosa,  Roxb.  The  word  is  sometimes  used 
for  the  AQwattha  or  FicuH  religiosa,  Linn.  Bliavya  is  Dillenia  Indica, 
Linn.  Panasa  is  Artocarpns  integrifolia,  Linn.  The  Indian  Jack-tree. 
Vyanjula  stands  for  the  A9oka,  also  Vetasa  (Indian  cane),  and  also  for 
Vakula,  i  e.,  Mimusops  Elengi,  Linn.  Karnikara  is  Pterospermum 
accrifolium,  Linn.  Cyilma  is  sometimes  used  for  the  Pilu,  i.  c,  Salva- 
dora  Persica,  Linn.  Varanapushpa  or  Niigapushpa  or  Punnaga  is  Colo- 
phyllum  inophyllum,  Linn.  Aslitapadika  or  pfidika  is  otherwise  called 
Bhadravalli.  It  is  the  Vallaris  dichotoma,  Wall.,  Syn.,  Echites  dicho- 
toma,    Roxb— T. 


296  MAHABHARATA.  [AllllCdSaTlika 

water  and  at  others  were  those  that  -were  full  of  warm  or  hot 
water.  And  there  were  diverse  kinds  of  excellent  seats  and 
costly  beds,"  and  bedsteads  made  of  gold  and  gems  and  over- 
laid with  cloths  and  carpets  of  great  beauty  and  value.  Of 
viands  and  edibles,  there  were  enormous  quantities,  well-dress- 
ed and  ready  for  use.^"  And  there  were  talking  parrots  and 
she-parrots  and  Bhringarajas  and  Kokilas  and  Catapatras  with 
Koyashtikas  and  Kukkubhas,"  and  peacocks  and  cocks  and 
Datyuhas  and  Jivajivakas  and  Chakoras  and  monkeys  and 
swans  and  Sarasas  and  Chakravakas.*^-  Here  and  there  ho 
beheld  bevies  of  rejoicing  Apsariis  and  conclaves  of  happy  Gan- 
dharvas,  0  monarch. ^^  And  he  beheld  other  Gandharvas  at 
other  places  rejoicing  with  their  dear  spouses.  The  king  some- 
times beheld  these  sights  and  sometimes  could  not  see  them  (for 
they  seemed  to  disappear  from  before  his  eyes).^*  The  monarch 
heard  also  melodious  strains  of  vocal  music  and  the  agreeable 
voices  of  preceptors  engaged  in  lecturing  their  disciples  on  the 
Vedas  and  the  .scriptures.  And  the  monarch  also  heard  the 
harmonious  cackle  of  the  geese  sporting  in  the  lakes.^"  Be- 
holding such  exceedingly  wonderful  sights,  the  king  began  to 
reflect  inwardly,  saying, — Is  this  a  dream  ?  Or,  is  all  this  due 
to  an  aberration  of  my  mind  ?  Or,  is  it  all  real  ?^®  0,  I  have, 
without  casting  off  my  earthly  tenement,  attained  to  the  beati- 
tude of  Heaven  !  This  lan'd  is  either  the  sacred  country  of  the 
Uttara-Kurus,  or  the  abode,  called  Amaravati,  of  the  chief  of 
the  celestials  !"  O,  what  are  these  wonderful  .sights  that  I 
behold  ! — Reflecting  in  this  strain,  the  monarch  at  last  saw 
that  foremost  of  Rishis.^^  In  that  palace  of  gold,  endued  with 
columns  made  of  jewels  and  gems,  the  son  of  Bhrigu  lay  .stret- 
ched on  a  costly  and  excellent  bed."  With  his  wife  by  his 
side,  the  king   approached,  with  a   delighted   heart,  the   Rishi 


*  Bliringaraja  is  the  LaniuH  Malabaricus.  Kokila  is  the  well-known 
Indian  Koel  or  cuckoo.  Catapatra  is  the  wood  pecker.  Koyashtika  is 
the  Lapwing.  Kukkubhas  are  wild  cocks  (Phasianus  gall  us).  Duty  alias 
are  a  variety  of  Chatakas  or  Gallimiles.  Their  cry  resembles  the  words 
'phtitik  jal,  phatik-jal).  Jivajivaka  is  a  species  of  partridges.  Chakora 
is  the  Greek  partridge.  Sarasa  is  the  Indian  crane.  ChakravSka  is  the 
Brahmini  duck  or  goose. — T. 


Pavva.]  ANUCASA.NA  parta'  20? 

as  he  lay  on  thifc  bed.  Chyavaiia,  liowever,  qnkkly  disappear- 
ed at  this,  with  the  bed  itself  upon  which  he  lay."°  The  king 
then  beheld  the  Rishi  at  another  part  of  those  woods,  seated 
on  a  mat  made  of  Kuca  grass,  and  engaged  in  mentally  recit- 
ing some  high  Mantras.-^  Through  his  Yoga-power,  even  thus 
did  that  Brahmana  stupefy  the  king.  In  a  moment  that  de- 
lightful wood,  those  bevies  of  Apsaras,  those  bands  of  Gan- 
dharvas,  those  beautiful  trees,  all  disappeared.""  The  bank  ef 
Ganga  became  as  silent  as  usual,  and  presented  the  old  aspect 
of  its  being  covered  with  Kucja  grass  and  anthills."^  ^ing 
Ku<,'ika,  with  his  wife,  having  beheld  that  higlily  wonderful 
sight  and  its  quick  disappearance  also,  became  filled  with 
amazement."*  With  a  delighted  heart,  the  monarch  addressed 
his  wife  and  said  unto  her, — Behold,  0  amiable  one,  the  vari- 
ous agreeable  scenes  and  sights,  occurring  nowhere  else,  which 
we  two  have  just  witnessed  l"'^  All  this  is  due  to  the  grace  of 
Bhrigu's  son  and  the  puissance  of  his  penances.  By  penances 
all  that  becomes  attainable  which  one  cherishes  in  one's  imagi- 
nation."''  Penances  are  superior  to  even  the  sovereignty  of  the 
three  worlds.  With  penances  well-performed,  Emancipation, 
it.self  may  be  achieved.  Behold,  the  puis.sance  of  the  high- 
souled  and  celestial  Rishi  Chyavana  derived  from  his  penances ! 
He  can,  at  his  pleasure,  create  even  other  worlds  (than  those 
which  exist).-^"-'*  Only  Brahmanas  take  birth  in  this  world 
for  attaining  to  speech  and  understanding  and  acts  that  are 
sacred.  Who  else  than  Chyavana  could  do  all  this  ?""  Sover- 
eignty may  be  acquired  with  ease.  But  the  status  of  a  Brah- 
mana is  not  attainable.  It  was  through  the  puissance  of  a 
Brahmana  that  we  were  harnessed  to  a  car  like  well-broken 
animals  '^° — These  reflections  that  passed  through  the  king's 
brain  became  known  to  Chyavana.  Ascertaining  the  king's 
thought.s,  the  Rishi  addres.sed  him  and  said, — Come  hither 
quickly  !^^ — Thus  addres.sed,  the  king  and  the  queen  approach- 
ed the  great  a.scetic,  and  bending  their  heads  they  worshipped 
him  who  deserved  worship.^-  Uttering  a  benediction  upon  the 
monarch,  the  Rishi,  possessed  of  great  intelligence,  0  chief  of 
men,  comforted  the  king  and  said, — Sit  down  on  that  seat  !*' — 
After   this,  0    monarch,  the   soii    of  Bhrigu,  without   guile   or 

[     38     ] 


298  MAHABHARATAi  XAnucdsaiiika 

insincerity  of  any  kind,  gratified  the  king  with  many  soft 
words,  and  then  said,^* — 0  king,  thou  hast  completely  subju- 
gated the  five  organs  of  action  and  the  five  organs  of  know- 
ledse  with  the  mind  as  their  sixth.  Thou  hast  for  this  issued 
unscathed  from  the  fiery  ordeal  I  had  prepared  for  thee  P^  I  have 
been  properly  honored  and  adored,  O  son,  by  thee,  O  foremost 
of  all  persons  possessed  of  speech.  Thou  hast  no  sin,  not  even 
a  minute  one,  in  thee  !^®  Give  me  leave,  0  king,  for  I  shall 
now  proceed  to  the  place  I  came  from.  I  have  been  exceeding- 
ly gratified  with  thee,  0  monarch  !  Do  thou  accept  the  boon 
I  am  ready  to  give  !' — ^^ 

"  'Kucika  said, — In  thy  presence,  0  holy  one,  I    have   staid 
like  one  staying  in  the  midst  of  a  fire.     That    I    have    not   yet, 
O  chief  of  Bhrigu's  race,  been  consumed,    is  sufficient  l^^     Even 
this  is  the  highest  boon  that  has  been   obtained,  0   delighter  of 
Bhrigu  !     That  thou  hast  been  gratified   by    me,  0   Brahman  a, 
and  that  I  have  succeeded  in  rescuing    my   race   from   destruc- 
tion, 0  sinless   one,  constitute    in    my   case   the   best   boons.^^ 
This  I  regard,  0  learned  Brahmana,  as    a  distinct   evidence    of 
thy  grace.     The  end  of  my  life   has  been   accomplished.     Even 
this  is  what  I  regard  the   very   end   of  my   sovereignty.     Even 
this   is   the    highest   fruit   of  my   penances  !**^     If,  0  learned 
Brahmana,  thou  hast    been    pleased    with    me,  O   delighter  of 
Bhrigu,  then  do  thou  expound  some   doubts  which   are   in    my 
mind  !— ' "" 


Section  LV. 

"  'Chyavana  said, — Do  thou  accept  a  boon  from  me.  Do 
thou  also,  O  chief  of  men,  tell  me  what  the  doubt  is  that  is  in 
thy  mind.     I  shall  certainly  accomplish  all  thy  purposes. — ^ 

"  'Ku^ika  said, — If  thou  hast  been  gratified  with  me,  0  holy 
one,  do  thou  then,  0  son  of  Bhrigu,  tell  m.e  thy  object  in  resid- 
ing in  my  palace  for  sometime,  for  I  desire  to  hear  it  !  What 
was  thy  object  in  thy  sleeping  on   the  bed  I   assigned   thee   for 

*  In  Verses  39  and  40   for   'asnii'   and    'tapagchaitat'    read    'asi'   and 
Uupasa^cha.' — T. 


Parva.]  anucasana  pakva.  299[ 

one  and    twenty    days   continuously,  without    rhanging   sides.' 
O  foremost  of  ascetics,  what  also  was  thy  object,  again,  in  going 
out  of  tlie  room  without  speaking  a  single    word  ?^     Why  didst 
thou,  again,  without   any   ostensible   reason,    make   thyself  in- 
visible, and  once  more  become  visible  ?     Why,  O  learned  Brah- 
mana,  didst  thou  again  lay  thyself  down  on  the   bed   and   sleep 
as  before  for  one   and  twenty   days  ?*     For   what    reason    didst 
thou  go  out  after  thou  wert  rubbed  by  us    with    oil    in    view   of 
thy   bath  ?     Why  also,  after   having   caused   diverse   kinds   of 
food  in  my  pxlace  to  be  collected,  didst  thou  consume  them  with 
the  aid  of  fire  ?"     What  was  the   cause   of  thy   sudden  journey 
through  my  city  on  the  car  ?     What  object   hadst  thou  in    view 
in  giving  away  so   much    wealth  ?     What    was   thy    motive   in 
showing  us  the    wonders   of  the   forest   created   by   thy    Yoga- 
puissance  ?®     What,    indeed,    was   thy    motive   in   showing,  O 
great  ascetic,  so  many  palatial  mansions    made   of  gold   and   so 
many  bed-steads  supported  on  posts  of  jewels  and  gems  V     Why 
also  did  all  these  wonders  vanish    from    our   sight  ?     I    wish   to 
hear  the  cause  of  all  this.     Thinking  of  all  these   acts   of  thine, 

0  perpetuater  of  Bhrigu's  race,  I  became   stupified   repeatedly.* 

1  fail  to  find  what  the  certain  motive  was  which  influenced 
thee  !  0  thou  that  art  endued  with  wealth  of  penances,  I  wish 
to  hear  the  truth  about  all  those  acts  of  thine,  in  detail  ! — ^ 

"  'Chyavana  said, — Listen  to  me  as  I  tell  thee  in  detail  the 
reasons  which  had  impelled  me  in  all  these  acts  of  mine.  Ask- 
ed by  thee,  0  monarch,  I  cannot  refuse  to  enlighten  thee  l^° 
In  days  past,  on  one  occasion,  when  the  deities  had  assembled 
together,  the  Grandsire  Brahman  said  some  words.  I  heard 
them,  O  king,  and  shall  presently  repeat  them  to  thee.^* — In 
conse!|uence  of  a  contention  between  Brahmana  and  Kshatriya 
energy,  there  will  occur  an  intermixture  in  my  race.* — Thy 
grandson,  0  king,  will  become  endued  with  great  energy  and 
puissance  !^'  Hearing  this,  I  came  hither,  resolved  to  exter- 
minate thy  race.     Indeed,  I  came,  0  Kucika,  seeking  the  utter 

*  The  Grandsire  spoke  of  somebody  becoming  a  Kshatriya  in  Blirigu's 
race,  and  referred  to  the  incident  as  the  result  of  a  stain  that  would  Ire 
communicated  to  that  race  from  Kucjika'e.     This  is  the  full  allusion. — T. 


300  MAHAUHARATA.  [Auuc  isanllca 

extermination    of  thy  race, — in  fact,   for   consuming   into   ashes 
all  thy  descendants.-^^     Impelled  by  this  motive   I  came   to   thy 
palace,  O  monarch,  and  said  unto   thee, — I  shall    observe    some 
vow.     Do  thou  attend  upon    me   and   serve    me   dutifully  !^* — 
While  residing,  however,  in  thy  house  I  failed  to  find  any  laches 
in  thee.     It  is  for  that  reason,  O  royal  sage,  that  thou    art   still 
alive,  for  otherwise  thou  wouldst  have   by    this   been    numbered 
with  the  dead.^"     It  was  with  this   resolution    that   I   slept   for 
one  and  twenty  days  in  the  hope  that   somebody    would   awake 
me  before   I  arose   out    of  my   own    accord."     Thou,  however, 
with  thy    wife,  didst   not   awake    me.     Even    then,  0    best   of 
kings,  I  became  delighted  with  thee.^^     Hising  from    my   bed  I 
went  out  of  the  chamber  without  accosting  any    of  you.     I   did 
this,  O  monarch,  in  the  hope  that   thou    wouldst   ask    me   and 
thus  I  would  have   an   opportunity   of  cursing   thee.^®     I    then 
made  myself  invisible,  and  again  showed    myself  in    the   room 
of  thy  palace,  and  once    more   betaking    myself  to   Yoga   slept 
for  one  and  twenty  days.^^     The  motive  that  impelled    me   was 
this.     Worn  out  with  toil  and    hunger  you  two    would  be  angry 
with  me  and  do  what  would  be   unpleasant  to  me.     It  was  from 
this  intention  that  I  caused   thyself  and  thy  spouse  to  be  afflict- 
ed with  hunger.""     In  thy    heart,  however,  0  king,  the   slight- 
est feeling  of  wrath  or  vexation  did  not  rise.     For  this,   0  mon- 
arch, I  became  highly  delighted  with   thee."^     When    I  caused 
diverse  kinds  of  food  to  be  brought  and  then    set   fire   to   them, 
I    hoped   that   thyself    with   thy     wife   wouldst    give   way   to 
wrath   at   the   sight.     Even   that   act,    however,  of  mine    was 
tolerated  by  thee  !""     I  then  ascended  the   car,  0  monarch,  and 
addressed  thee,  saying, — Do  thou    with   thy   wife   bear    me  ! — 
Thou  didst  what  I  bade,-^  without   the   least   scruple,  0  king ! 
I  became  filled  with    delight   at   this.     The   gifts   of  wealth   I 
made  could   not  provoke   thy   anger.-''     Pleased    with   thee,  O 
king,  I  created  with  the  aid  of  my    Yoga-puissance  that   forest 
which  thyself  with  thy  wife  didst  behold  here.     Listen,  0  mon- 
arch,  to   the   object   I    had.-^      For   gratifying   thee   and   thy 
queen  I  caused  thee  to  have   a  glimpse   of  Heaven.     All   those 
thingrs  which  thou  hast  seen  in  these  woods,  0    monarch,  are   a 
foretaste  of  Heaven.-®     0   best   of  kings,  for  a   little    while   I 


Parua.]  AiNUCASana.  parva.  '301 

caused  thee  and  thy  sp(juse  to  behold,  in  even  your  earthly 
bodies,  some  sights  of  Heaven.-^  All  this  was  done  lor  showing 
the  puissance  of  penances  and  the  reward  that  is  in  store  for 
righteousness.  The  desire  that  arose  in  thy  heart,  O  monarch, 
at  sight  of  those  delightfid  objects,  is  known  to  me."**  Thou 
becaraest  desirous  of  obtaining  the  status  of  a  Brahmana  and 
the  merit  of  penances,  0  lord  of  Earth,  disregarding  the  sover- 
eignty of  the  Earth,  nay,  the  sovereignty  of  very  Heaven  '•" 
That  which  thou  thoughtst,  O  king,  was  even  this.  The  status 
of  a  Brahmana  is  exceedingly  difficult  to  obtain  ;  having  be- 
come a  Brahmana,  it  is  exceedingly  difficult  to  obtain  the 
status  of  a  Rishi ;  having  become  a  Rishi  it  is  difficult  to  be- 
come an  ascetic  !^" — I  tell  thee  that  thy  desire  will  becon)e 
gratiiied.  From  thee,  0  Kn9ika,  will  spring  a  Brahmana  who 
shall  be  called  after  thy  name.  The  person  that  will  be  the 
third  in  descent  from  thee  shall  attain  to  the  status  of  a  Brah- 
mana.^^  Through  the  energy  of  the  Bhrigus,  thy  grandson, 
0  monarch,  will  be  an  ascetic  endued  with  the  splendour  of 
fire.^'  He  shall  always  strike  all  men,  indeed,  the  inhabitants 
of  the  three  worlds,  with  fear.  I  tell  thee  the  truth.^^  0  royal 
sage,  do  thou  accept  the  boon  that  is  now  in  thy  mind.  I  shall 
soon  set  out  on  a  sojourn  to  all  the  sacred  waters.  Time  is  ex- 
piring ! — ^^ 

"  'Ku^ika  said, — Even  this,  0  great  ascetic,  is  a  high  boon 
in  my  case,  for  thou  hast  been  gratified  with  me  !  Let  that 
take  place  which  thou  hast  said  !  Let  my  grandson  become  a 
Brahmana,  0  sinless  one  !^^  Indeed,  let  the  status  of  Brah- 
manahood  attach  to  my  race,  0  holy  one.  This  is  the  boon  I 
ask  for  !  I  desire  to  once  more  ask  thee  in  detail,  0  holy  one  !^" 
In  what  way,  O  delighter  of  Bhrigu,  will  the  status  of  Brah- 
manahood  attach  to  my  race?  Who  will  be  my  friend  ?  Who 
will  have  my  affection  and  respect  ?* — '  "^^ 


*  The  sense  seems  to  be  that  Ku9ika  wishes  to  know   what   person   of 
Bhriju's  race  will  confer  this  hijh  benefit  upon  his  race. — T. 


[AnuCiisanika 


Section  LVI. 


"  'Chyavana  said, — I  should  certainly,  0   chief  of  men,  tell, 
you  everything  about  the  circumstance  for   which,  0    monarch, 
I  came  hither  for  exterminating  thy  race.''     This  is  well-known 
O  king,  that  the  Kshatriyas  should  always  have   the   assistance 
of  the   sons   of  Bhri^^u    in    the    matter   of  sacrifices.     Through 
an  irresistible  decree   of  destiny,  the    Kshatriyas  and  the  Bhar- 
gavas  will    fall    out."     The    Kshatriyas,  O    king,  will    slay   all 
the  descendants  of  Bhrigu.     AfHicted   by  an   ordinance  of  fate, 
they  Avill   exterminate    the  race   of  Bhrigu,  not   sparing   even 
infants  in  their    mothers'    wombs."     There  will    then   spring   in 
Bhriiju's   race   a    Rishi   of  the   name   of  Urva.     Endued  with 
great  energy,  he  will    in  splendour  certainly  resemble  fire  or  the 
sun.*     He  will  cherish  such  wrath  (upon    hearing  of  the   exter- 
mination of  his  race)  as  will  be  suflScient  to  consume  the   three 
worlds.     He  will  be  competent  to  reduce  the  whole  Earth  with 
all  her  mountains  and  forests  into  ashes.^     For  a  little  Avhile   he 
will  quell  the   flames   of  that   firy   rage,  throwing   it   into   the 
Mare's  mouth  that  wanders  through  the  ocean. ^     He  will   have 
a  son   of  the    name   of  Richika.     The    whole   science   of  arms, 
O  sinless  one,  in  its  embodied  form,  will  come   to   him,^  for   the 
extermination  of  the   entire  Kshatriya  race,   through  a  decree  of 
Destiny.      Receiving  that   science   by   inward  light,  he  will,  by 
Yoga-puissance,  communicate  it  to  his   son,  the    highly   blessed 
Jamadagni  of  cleansed  soul.     That  tiger   of  Bhrigu's   race   will 
bear  that   science   in   his    mind.®"^     0    thou    of  righteous   soul, 
Jamadagni  will  wed  a  girl,  taking  her  from  thy  race,  for  spread- 
ing its  glory,  0  chief  of  the   Bharatas.'^"     Having   obtained   for 
wife  the  daughter  of  Giidhi   and    thy   grand-daughter,  O   king, 
that  great   ascetic    will   beget   a   regenerate   son    endued   with 
Kshatriya  accomplishments.^^     In  thy  race    will   be   born  a  son, 
a  Kshatriya  endued  with  the  virtues  of  a  Brahmana.     Possessed 
of  great  righteousness,  he  will    be   the    son   of  Gadhi.     Known 
by  the  name  of  Vi^wamitra,  he  will  in  energy   come   to   be   re- 
garded as  the  equal  of  Vrihaspati  himself,  the   preceptor   of  the 
celestials.^-    The  illustrious  Richika  will  gTant   this  son   to  thy 


Parva.]  anucasana  parva.  oOr> 

race,  this  Kshatriya  that  will  be  endued  with  high  penances. 
In  the  matter  of  this  exchange  of  sons,  {viz.,  a  Kshatriya  son 
in  the  race  of  Bhrigu  and  a  Brahinana  son  in  thy  race),  the 
cause  will  be  two  women.^^  All  this  will  happen  at  the 
command  of  the  Grandsire.  It  will  never  be  otherwise.  Unto 
one  that  is  third  in  descent  from  thee,  the  status  of  Brahmana- 
hood  will  attach.  Thou  shalt  become  a  relative  (by  marriage) 
of  the  Bhargavas  ! — '^* 

"Bhishma  continued, — 'Hearing  these  words  of  the  high- 
souled  ascetic  Chyavana,  king  Ku(;ika  became  filled  with  joy, 
and  made  answer  in  the  following  words.^*^  Indeed,  0  best  of 
the  Bharatas,  he  said, — So  be  it ! — Endued  with  high  energy, 
Chyavana  once  more  addressed  the  king,^"  and  urged  hira  to 
accept  a  boon  from  himself.  The  king  replied, — Very  well.  From 
thee,  0  great  ascetic,  I  shall  obtain  the  fruition  of  my  wish.^'' 
Let  my  race  become  invested  with  the  status  of  Brahmanahood 
and  let  it  always  set  its  heart  upon  righteousness  ! — The  ascetic 
Chyavana,  thus  solicited,  granted  the  king's  prayer,^"  and  bid- 
ding farewell  to  the  monarch,  set  out  on  his  intended  sojourn 
to  tho  sacred  waters.  I  have  now  told  thee  everything,  O  Bha- 
rata,  relating  to  thy  questions,^'-*  viz.,  how  the  Bhrigus  and 
the  Kufjikas  became  connected  with  each  other  by  marriao-e. 
Indeed,  0  king,  everything  fell  out  as  the  Rishi  Chyavana  had 
said.  The  birth  of  Rama  (of  Bhrigu's  race)  and  of  Vi^wa- 
mitra  (of  Ku(^ika's  race)  happened  in  the  way  that  Chyavana 
had  indicated.'  ""'* 


Section  LVII. 

"Yudhishthira  said, — 'Hearing  thy  words  I  become  stupefied 
O  grandsire  !  Reflecting  that  the  Earth  is  now  destitute  of  a 
very  large  number  of  kings  all  of  whom  were  possessed  of  great 
prosperity,  my  heart  becomes  filled  with  grief. '^  Havino-  con- 
quered the  Earth  and  acquired  kingdoms  numbered  by  hun- 
dreds, 0  Bharata,  I  turn  with  grief,  O  grandsire,  at  the  thought 
of  the  millions  of  men  I  have  slaughtered."  Alas,  what  will 
the  plight  be  of  tho.se  foremost  ladies  who  have  been  deprived 
by  us  of  husbands  and  sons  and  maternal  uncles  and    brothers  ?^ 


HDi  MAHABHARATA.  [A  nv  (^(i  mil  ika 

Having  slain  those  Kurus, — our  kinsmen,  that  i?,  and  our  friends 
and  well-wishers, — we  shall  have  to  sink  in  hell  with  heads  hang- 
ing downwards.  There  is  no  doubt  of  this.*  I  desire,  0  Bha- 
rata.  to  address  my  body  to  severe  penances.  With  that  end 
in  view,  0  king,  I  wish  to  receive  instructions  from  thee.'  "^ 

Vai(;ampayana  continued, — "The  high-souled  Bhishma,  hear- 
ing these  words  of  Yudhishthira,  reflected  upon  them  acutely 
with  the  aid  of  his  understanding,  and  addressed  Yudhishthira 
in  reply.® 

"Bhishma  said, — 'Hear  what  I  say  unto  thee.     It  is  exceed- 
ingly wonderful  and  constitutes  a  great    mystery.     The   subject 
is  the  ends  that  creatures  obtain  after  death   as   the   rewards  of 
particular  a'cts  or  courses  of  conduct  they   follow.^     One   attains 
to  Heiven  by  pena  nces.     By  penances  one  attains  to  fame.     By 
penances,  0  puissant  king,  one  attains  to  length  of  life   and   all 
articles  of  enjoyment.^     By  penances  one  attains    to   knowledge, 
to  science,  to  health  and  freedom  from  disease,  beauty  of  person, 
prosperity,  and   blessedness,    0   chief  of   Bharata's  race.^     By 
penances   one   attains    to    wealth.     By   observing   the   vow   of 
taciturnity  one  succeeds   in   bringing   the    whole   world   under 
one's    sway.     By  making  gifts  one  acquires  all    kinds   of  enjoy- 
able articles.     By  observing   the   rite    of  Diksha   one    acquires 
birth  in  a  good  and  high  family.^**     Those  that  spend  their  lives 
subsisting  upon  only  fruits  and  roots   (and  avoiding  cooked  food) 
succeed  in  obtaining  kingdom  and  sovereignty.     Those   that  live 
upon  the  leaves  of  plants    and  trees   as    their   food   succeed   in 
attaining  to  Heaven.^^     One  that  subsists   upon  water   only   at- 
tains to  Heaven.     By  making  gifts   one   simply    increases   one's 
wealth.     By  serving  with  reverence  one's  preceptor,  one  acquires 
learning.     By  performing  Craddhas  every  day   in  honor  of  one's 
Pitris,  one  acquires  a  large  number   of  children.^"     By   observ- 
ing Diksha  upon  potherbs  and    vegetables,  one  acquires  a  large 
number    of  kine.     Those    that    subsist    upon    grass   and    straw 
vsucceed  in  attaining  to  Heaven.     By   bathing  thrice   every    day 
with  the  necessary  rites,  one  acquires  a  large  number  of  spouses. 
By  drinking  the  air  alone,  one  acquires   residence  in  the  regions 
of   Prajapati."      The   Brahmana   who   bathes   every   day   and 
recites  sacred  Mantras  in  the    two   twilights,  becomes   possessed 


P-arva.]  anucasana  parva.  S05 

of  the  status  of  Daksin  liiinself.     By  worshipping  the  deitiea  in 
a  wilderness  or  desert,   one  acquires  a    kingdom   or  sovereignty, 
and  by  observing  the   vow    of  casting   otf  the   body   by   a   long 
fast,  one  ascends  to  heaven."     One  possessed   of  wealth  of  pen- 
ances and  always  passing  his  days  in    Yoga   obtains   good   beds 
and  seats   and    vehicles.     Casting    off  the   body    by   entering  a 
blazing  fire,  one  becomes  an  object   of  reverence  in    the   region 
of  Brahman."     Those  that   lie   on    the  hard  and   bare   ground 
acquire  houses  and  beds.     Those  that  clothe  themselves  in    rags 
and  barks  obtain  good  robes  and  ornaments.^"     By  avoiding   tho 
several  agreeable  tastes  one    succeeds   in   acquiring   great   pros- 
perity.    By  abstaining  from  meat  and  fi.sh,  one   gets   long-lived 
ohildren.^^     One    who   passes   sometime    in    that    mode   of  life 
which    is    called    Udavasa,  becomes   the    very    lord   of  Heaven. 
The  maii  who    speaks   the   truth,  0    best   of  men,  succeeds   in. 
sporting    happily    with    the    deities   themselves.^^     By    making 
gifts   one   ac(|uires   great    fame    in    consequence    of  one's   high 
achievements.     By  abstention  from   cruelty  one   acquires  health 
and  freedom    from  discease.     By   serving   the    Brahmanas   with 
reverence  one  attains  to  kingdom  and  sovereignty,  and  the  high 
status  of  a  Brahmana.^'-'     By  making   gifts  of  water   and   other 
drinks,    one   acjuires    eternal     fame   in   consequence   of    high 
achievements.     By  making   gifts   of  food   one   acijuires   diverse 
articles  of  enjoyment.-"     One  who  gives  peace  unto  all  creatures, 
(by  refraining  to  do  them    any  injury),  becomes  freed  from  every 
region.     By  serving  the  deities  one  obtains  a  kingdom  and  celes- 
tial beauty.-^     By  presenting  lights   at   places   which   are   dark 
and  fre|uented  by  men,  one  acquires  a  good  vision.     By   giving 
away  good  and  beautiful  objects   one  acquires   a   good    memory 
and    understanding.--     By    giving    away    scents   and    garlands, 
one  acquires  fame  that  spreads  over   a   large   area.     Those    who 
abstain  from  shaving  off  their  hair  and  beards  .succeed  in  obtain- 
ing excel !ent  children.^'     By   observing   fa.sts   and    Diksha   and 
baths,  0  Bharata,  for  twelve  years  (according  to  the  ordinance), 
one  acquires  a   region    that    is   superior   to   that   attainable   by 
unreturning    heroes.-*       By    bestowing    one's   daughter   on    an 
eligible  bridegroom  according  to  the  Brahma    form,  one   obtains, 
0  be-st  of  men,  male  and  female  slaves  and    ornaments  and  fields 

[     39     ] 


806  MAHABHARATA.'  [Anugasanilcd 

and  houses.-*     By  performing  sacrifices  and  observing   fasts,  one 
ascends   to   Heaven,  O    Bharata.     The    man    who   gives   away 
fruits  and  flowers  succeeds  in  acquiring  auspicious   knowledge.** 
The  man  who  gives  away  a  thousand  kine    with   horns   adorned 
with  gold,  succeeds  in  acquiring   Heaven.     Even  this  has  been 
said  by  the  very  deities  in  a   conclave    in    Heaven, ^^     One    who 
gives  away   a   Kapila   cow    with   her  calf,  with   a   brazen    pot 
for    milking,  with  horns   adorned    with   gold,  and   possessed   of 
diverse   other   accomplishments,  obtains   the   fruition  of  all   his 
wishes   from   that   cow.^^     Such   a   person,    in    consequence   of 
that  act  of  gift,  resides  in  heaven  for   as    many    years   as  there 
are  hairs  on  the  body  of  the  cow  and  rescues  in  the   next   world 
(from  the  misery  of  hell)  his  sons   and   grandsons   and   all   his 
race  to  the  seventh   degree.*"^     The   regions   of  the   Vasus   be- 
6ome  attainable  to  that  man  who  gives  away  a  cow    with    horns 
beautifully   decorated    with   gold,   accompanied    with   a   brazen 
Jar  for  milking,  along  with  a   piece   of  cloth   embroidered    with 
gold,  a  measure  of  sesame  and  a  sum  of  money    as   Dakshina.^'* 
A  gift  of  kine  rescues  the   giver   in   the   next   world    when   he 
finds  himself  falling  into   the   deep   darkness   of  hell   and   res- 
trained by  his  own  acts  in    this   world,  like   a   boat    with    sails 
that  have  caught  the   air  rescuing   a   person    drowning   in    the 
isea.^^     He  who  bestows  a   daughter   according   to   the   Brahma 
form  upon  an  eligible  person,  or  who  makes  a  gift   of  land   unto 
a  Brahmana,  or  who  gives  food   (to  a    Brahmana)   according   to 
due  rites,  succeeds  in  attaining   to   the   region   of  Purandara.^^ 
That  man  who  makes  the   gift   of  a   house,  equipt    with   every 
kind  of  furniture,  unto  a  Brahmana  given  to  Vedic  studies   and 
possessed  of  every  accom.plishment  and  good   behaviour,  acquires 
residence  in  the  country   of  the   Uttara-Kurus.^^     By    making 
^ifts  of  draft  bullocks,  a  person  acquires  the  region  of  the  Vasus, 
Gift  of  gold  leads  to  Heaven,     Gift  of  pure  gold  leads  to  greater 
merit  still,^*     By  making  gift   of  an    umbrella   one   acquires  a 
palatial  mansion.     By  making  gift  of  a  pair  of  sandals  or  shoes 
one  acquires   good    vehicles.     The   reward   attached   to   gift   of 

,    *  Ancestors  to  the  seventh   degree  as  also  descendants   to   the  same 
itegree  are  meant  — T. 


Parva.]  anucasana  pauva."  307 

eloths  is  personal  beauty,  and    by    making    gifts   of  scents    one 
becomes  of  a  fragrant    person    in    one's    next    life.^'^     One    who 
gives  flowers  and  fruits  and  plants  and  trees   unto  a  Brahmana, 
acquires,  without  any   labour,  a   palatial    mansion  equipt  with 
beautiful  women  and  full  of  plenty    of  wealth.^"     The   giver   of 
food  and  drink  of  different  tastes   and   other   articles   of  enjoy- 
ment succeeds  in  acquiring   a   copious   supply    of  such   articles. 
The  giver,  again,  of  houses  and  cloths  gets  articles   of  a   similar 
kind.     There  is  no  doubt    in   this.^^     That   person    who    makes 
gifts  of  garlands  and  incense  and  scents  and   unguents   and  the 
articles  needed    by    men    after  a  bath,  and  floral    wreaths,  unto 
Brahmanas,  becomes  freed  from  every   disease  and,   possessed   of 
personal  beauty,  sports  in  joy    in    the   region  reserved  for  great 
kings.^*^     That  man,  O  king,  who  makes  unto  a   Brahmana   the 
gift  of  a  house  that  is   stored  with   grain,  furnished  with   beds, 
full    of    much    wealth,    auspicious,    and   delightful,    acquires   a 
palatial  residence.^"     He  who  gives   unto   a    Brahmana   a  good 
bed  perfumed    with  fragrant   scents,  overlaid  with   an    excellent 
sheet,  and  equipt  with  pillows,  wins  without  any    effort   on    his 
part  a   beautiful    wife,  belonging   to  a  high  family  and  of  agrecr 
able  manners.*"     The  man  who  takes   to   a   hero's  bed   on   the 
field  of  battle  becomes   the   equal   of  the    Grandsire   Brahman 
himself.     There  is  no  end  that  is  higher   than   this.     Even   this 
is  what  the  great  Rishis  have  declared.'  "*^ 

VaiQarapayana  continued, — "Hearing  these  words  of  his 
grandfather,  Yudhishthira,  the  delighter  of  the  Kurus,  became 
desirous  of  the  end  that  is  reserved  for  heroes  and  no  longer 
expressed  any  disgust  for  leading  a  house-holder's  mode  of  life.*- 
Then,  0  foremost  of  men,  Yudhishthira,  addressing  all  the 
other  sons  of  Pandu,  said  unto  them, — 'Let  the  words  which  our 
grandfather  has  said  command  your  faith  '*^ — At  this,  all  the 
Pandavas  with  the  famous  Draupadi  amongst  them,  applauded 
the  words  of  Yudhishthira  and  said  'yes.'  "* 


>14 


Section  LVIII. 

"Yudhishthira  said, — 'I  desire,  0    chief  of  the    Bharatas,    to 
h«ar  from  thee  what  the  rewards  arc  that  .are   attached,  O   best 


SOS  MAHAp.HARATA,  [Anvcamnika 

of  the    Kurus,  to   the    planting   of    trees   and    the   digging   of 
tanks.'* 

"Bhishma  said, —  A  piece  of  land    that    is   agreeable   to   the 
sight,  fertile,  situate  in  the  midst   of  delightful  scenes   adorned 
■with   diverse   kinds   of  metals,   and    inhabited   by   all  sorts   of 
creatures,  is  regarded  as  the   foremost   of  spots.-     A   particular 
portion  of  such  land  should   be   selected   for   digging  a  tank.     I 
shall  tell  thee,  in    due    order,  the   different   khids   of  tanks.     I 
shall  also  tell  thee  what  the  merits  also  are  that   attach   to   the 
digging  of  tanks  (with  the  view  of  raising  water  for  the  benefit 
of  all    creatures).'*     The  man  who   causes   a   tank   to   be   dug 
becomes  entitled  to  the  respect  and  worship  of  the  three  worlds.* 
A  tank  full  of  water  is  as  agreeable  and  beneficial  as  the   house 
of  a  friend.     It  is  gratifying  to  Surya   himself.     It   also  contri- 
butes to  the  growth   of  the   deities.     It    is   the    foremost   of  all 
things  that  lead  to  fame  (in  respect    of  the   person    who   causes 
it  to  be  excavated).'^     The  wise  have   said    that   the   excavation 
of  a   tank   contributes   to   the  aggregate   of  three,    Kighteous- 
iiess,  Wealth   and    Pleasure.     A  tank   is   said    to   be   jDroperly 
excavated,  if  it  is  made  on  a  piece  of  land  that  is   inhabited    by 
respectable  persons.     A  tank  is  said  to  be  subservient  to   all    the 
four  purposes   of  living   creatures.     Tanks,  again,  are   regarded 
as  constituting  the  excellent  beauty  of  a  country.""^     The  deities 
and  human  beings  and  Gandharvas  and  Pitris  and    Uragas   and 
Kakshasas  and  even  immobile  beings,  all   resort   to  a   tank    full 
of  water  as  their  refuge.^     I  shall,  therefore,  tell  thee   what  the 
merits  are  that  have  been  said  by  great  Rishis   to   be   attached 
to  tanks,  and  what  the  rewards   are  that  are   attainable  by  per- 
sons that  cause   them  to  be   excavated.'-'     The    wise    have   said 
that  that  man   reaps   the    merit    of  an    Agnihotra   sacrifice   in 
•whose  tank  water  is  held   in   the    season    of  rains.^"     The   high 
reward  in  the  world  that  is   reaped  by  the    person   who  makes  a 
gift  of  a  thousand  kine  is   won    by   that    man    in    whose   tank 
water  is  held  in  the  season  of  autumn."     That  person  in    whose 
tank  water  occurs  in  the  cold  season  acquires  the    merit  that    is 
his  who  performs  a  sacrifice  with    plentiful  gifts  of  gold.*-    That 
person  in  whose  tank  Avater  occurs   in  the  season    of  dew,  wins, 
the  wise   have   said,  the    merits   of  an    Agnishtoma   sacrifice.*-^ 


farva.]  J.NUCASANA  PARVA.  o09 

That  man  in  whose  well-made  tank  water  occurs  In  the  season 
of  spring  acquires  the  merit  of  the  Atiratra  sacrifice.^'  That 
man  in  who^e  tank  water  occurs  in  the  season  of  summer  ac- 
quires, the  Rishis  say,  the  merits  that  attach  to  a  horse-sacri- 
fice.^^ That  man  rescues  all  his  race  in  whose  tank  kine  are 
seen  to  allay  their  thirst  and  from  which  righteous  men  draw 
their  water."  That  man  in  whose  tank  kine  slake  their  thirst 
as  also  other  animals  and  birds,  and  human  being.s,  acquires 
the  merits  of  a  horse-sacrifice."  Whatever  measure  of  water 
is  drunk  from  one's  tank  and  whatever  measure  is  taken  there- 
from by  others  for  purposes  of  bathing,  all  become  stored  for 
the  benefit  of  the  e.xcavater  of  the  tank  and  he  enjoys  the  .same 
for  unending  days  in  the  next  world.^®  Water,  especially  in 
the  other  world,  is  difficult  to  obtain,  O  son.  A  gift  of  drink 
produces  eternal  happiness.^^  Make  gifts  of  sesame  here.  Make 
gifts  of  water.  Do  thou  also  give  lamps  (for  lighting  dark 
places)  !  While  alive  and  awake,  do  thou  sport  in  happiness 
with  kinsmen.  These  are  acts  which  thou  shalt  not  be  able  to 
achieve  in  the  other  world.*'-"  The  gift  of  drink,  0  chief  of 
men,  is  superior  to  every  other  gift.  In  point  of  merit,  it  is 
distinguished  above  all  other  gifts.  Therefore,  do  thou  make 
gifts  of  water.-^  Even  thus  have  the  Rishis  declared  what  the 
high  merits  are  of  the  excavation  of  tanks.  I  shall  now  dis- 
course to  thee  on  the  planting  of  trees.=-  Of  immobile  objects, 
six  classes  have  been  spoken.  They  are  Vrikshas,  Gulmas, 
Latas,  Vallis,  Twaksfira.s,  and  Trinas  of  diverse  kinds.f'^  These 
are  the  several  kinds  of  vegetables.  Listen  now  to  the  merit 
that  attaches  to  their  planting.  By  planting  trees  one  acquires 
fame  in  the  world  of  men  and  auspicious  rewards  in  the  world 
hereafter.-*     Such  a  man  is  applauded   and   reverenced    in    the 


*  Heaven  and  Hell  are  places  of  only  enjoyment  and  endurance.  There 
can  be  no  acts  there  leadins  to  merit  or  demerit.  Thin  world  is  the 
only  place  which  is  called  the  field  of  acts. — T. 

t  Vrikshas  are  large  or  small  trees  generally.  Giilma  is  a  slimb,  or 
bushy  plant.  Lata  is  a  creeper,  which  cannot  grow  without  a  support. 
Valli  is  of  the  same  variety,  with  tliis  difference,  perhaps,  that  their 
stems  are  more  tree-like  than  those  of  creepers.  Twaksara  ia  the  Bam- 
boo,   Tiiua  iuglude!:  ail  kind&  of  gvaijc,— T. 


310  MAHABUARATA.  [Anuulsanilca 

world  of  the  Pitris.  Such  a  man's  name  does  not  perish  evere 
when  he  becomes  a  denizen  of  the  world  of  deities."^  The  man 
who  plants  trees  rescues  the  ancestors  and  descendants  of  both 
his  paternal  and  maternal  lines.  Do  thou,  therefore,  plant 
trees,  0  Yudhishthira  !-®  The  trees  that  a  man  plants  become 
the  planter's  children.  There  is  no  doubt  in  this.  Departing 
from  this  world,  such  a  man  ascends  to  Heaven.  Verily,  many 
eternal  regions  of  bliss  become  his.-^  Trees  gratify  the  deities 
by  their  flowers  ;  the  Pitris  by  their  fruits  ;  and  all  guests  and 
strangers  by  the  shadow  they  afford."^  Kinnaras  and  Uragas 
and  Rakshasas  and  deities  and  Gandharvas  and  human  beings, 
as  also  Rishis,  all  have  recourse  to  trees  as  their  refuge."^  Trees 
that  bear  flowers  and  fruits  gratify  all  men.  The  planter  of 
trees  is  rescued  in  the  next  world  by  the  trees  he  plants  like 
children  rescuing  their  own  father.^"  Therefore,  the  man  that 
is  desirous  of  achieving  his  own  good,  should  plant  trees  by  the 
side  of  tanks  and  cherish  them  like  his  own  children.  The 
trees  that  a  man  plants  are,  according  to  both  reason  and  the 
scriptures,  the  children  of  the  planter.^^  That  Brahmana  who 
excavates  a  tank,  and  he  that  plants  trees,  and  he  that  per- 
forms sacrifices,  are  all  worshipped  in  Heaven  even  as  men  that 
are  devoted  to  truthfulness  of  speech.^-  Hence,  one  should 
cause  tanks  to  be  excavated  and  trees  to  be  planted,  worship 
the  deities  in  diverse  sacrifices,  and  speak  the  truth.'  ''^* 


Section  LIX. 

"Yudhishthira  said, — 'Amongst  all  those  gifts  that  are  men- 
tioned in  the  treatises  other  than  the  Vedas,  which  gift,  0  chief 
of  Kuru's  race,  is  the  most  distinguished,  in  thy  opinion  ?^ 
O  puissant  one,  great  is  the  curiosity  that  I  feel  in  respect  of 
this  matter.  Do  thou  discourse  to  me  of  also  that  gift  which 
follows  the  giver  into  the  next  world. '*^ 

"Bhishma   said, — 'An   assurance    unto   all    creatures   of  love 

*■  The  Commentator  explains  that  the  drift  of  Yudhishthira's  ques- 
tion is  this  :  tlie  giver  and  the  receiver  do  not  meet  in  the  next  world. 
How  then  can  an  object  given  away  return  or  find  its  way  back  to  the 
giver  in  the  next  world  or  iic^t  life  ?— T, 


■Parva.]  anucasana  pauva.  :u1 

and  affection  and  abstention  from  every  kind  of  injury,  acts  of 
kindness  and  favor  done  to  a  })erson  in  distress,  gifts  of  articles 
made  unto  one  that  solicits  with  thirst  and  agreeable  to  the 
solicitor's  wishes,^  and  whatever  gifts  are  made  without  the 
giver's  ever  thinking  of  them  as  gilts  made  by  him,  constitute, 
O  chief  of  Bharata's  race,  the  highest  and  best  of  gifts/  Gift 
of  gold,  gift  of  kine,  and  gift  of  earth, — these  are  regarded  as 
sin-cleansing.  They  rescue  the  giver  from  his  evil  acts.*^  O 
chief  of  men,  do  thou  always  make  such  gifts  unto  those  that 
are  righteous.  Without  doubt,  gifts  rescue  the  giver  from  all 
his  sins."  That  person  who  wishes  to  make  his  gifts  eternal 
should  always  give  unto  persons  possessed  of  the  requisite  quali- 
fications whatever  articles  are  desired  by  all  and  whatever 
things  are  the  best  in  his  house.^  The  man  who  makes  gifts 
of  agreeable  things  and  who  does  to  others  what  is  agree- 
able to  others,  always  succeeds  in  obtaining  things  that  are 
agreeable  to  himself.  Such  a  person  certainly  becomes  agree- 
able unto  all,  both  here  and  hereafter.^  That  man,  0  Yudhish- 
thira,  is  a  cruel  wretch,  who,  through  vanity,  does  not,  to  the 
extent  of  his  means,  attend  to  the  wishes  of  one  that  is  poor 
and  helpless  and  that  solicits  assistance.*'^  He  is  verily  the 
foremost  of  men  who  shows  favour  unto  even  an  helpless  enemy 
fallen  into  distress  when  such  enemy  presents  himself  and  prays 
for  help.^°  No  man  is  equal  to  him  (in  merit)  who  gratifies 
the  hunger  of  a  person  that  is  emaciated,  pos  essed  of  learning, 
destitute  of  the  means  of  support,  and  weakened  by  misery. ^^ 
One  should  always,  0  son  of  Kunti,  dispel  by  every  means  in 
one's  power,  the  distress  of  righteous  persons  observant  of  vows 
and  acts,  who,  though  destitute  of  sons  and  spouses  and  plung- 
ed into  misery,  do  not  yet  solicit  others  for  any  kind  of  assist- 
ance.^^ Those  persons  who  do  not  utter  blessings  upon  the 
deities  and  men  (in  expectation  of  gifts),  who  are  deserving  of 
reverence  and  always  contented,  and  who  subsist  upon  such 
alms  as  they  get  without  solicitation  of  any  kind,^^  are  regard- 
ed as  veritable  snakes  of  virulent  poison.  Do  thou,  O  Bharata, 
always  protect  thyself  from  them  by   making   gifts   unto   them. 

*  'Abhiiiiilnat'  is  unileratood  bv  the  Commentator  clifferentlv. — T 


312  MaFIAbharata.  [AmiCiisanika 

They  are  competent  to    make  the   foremost   of  Ritwijas.     Tliou 
art  to  find    them    out    by    means    of  thy    spies   and    agents.*^* 
Thou  shouldst  honor  those  men  by  gifts   of  good    houses   equipt 
with  every  necessary  article,  with  slaves  and  serving    men,  with 
good  robes  and  vestments,  0  son  of  Kuru,  and  with  all    articles 
competent    to    contribute     to    one's     pleasure    and    happiness.^^ 
Righteous  men  of  rigliteous  deeds  should    make    such   gifts,  im- 
pelled by  the  motive  that  it  is  their  duty    to   act   in   that    Avay 
and  not  from  desire  of  reaping  any    rewards   therefrom.     Verily, 
good  men  should  act  in  this  way  so  that  the   virtuous    men  des- 
cribed above  might  not,  0  Yudhishthira,  feel  any   disinclination 
to  accept  those  gifts  sanctified  by    devotion    and   faith.^^     There 
are  persons  bathed  in  learning   and   bathed    in  vows.     Without 
depending  upon  anybody  they  obtain  their  means  of  subsistence. 
These  Brahmanas   of  rigid    vows   are   devoted   to   Vedic    study 
and  penances  without  proclaiming  their  practices   to   any   one.^^ 
Whatever  gifts  thou   mayst    make   unto    those   persons   of  pure 
behaviour,  of  thorough  mastery   over   their   senses,  and   always 
contented  with   their   own    wedded   spouses   in    the    matter   of 
desire,  are  sure  to  win  for   thee   a    merit   that    will   accompany 
thee  in  all  the  worlds  into  which  thou    mayst   go.^^     One   reaps 
the  same   merit   by    making   gifts   unto   regenerate   persons   of 
restrained  souls  which  one  wins   by    properly    pouring   libations 
unto  the  sacred  fire  morning  and  evening.^^     Even    this   is   the 
sacrifice   spread   out   for   thee, — a   sacrifice  that   is  sanctified  by 
devotion    and   faith   and  that  is  endued  with   Dakshina  !     It  is 
distinguished  above  all  other  sacrifices.     Let  that  sacrifice  cease- 
lessly tiow  from  thee  as  thou  givest  away  !f -°    Performed  in  view 
of  such  men,  O  Yudhishtira,  a  sacrifice  in  which  the  water  that 
is  sprinkled  for  dedicating  gifts  constitutes  the  oblations  in  honor 
of  the    Pitris,  and  devotion   and    worship   rendered    unto   such 


1 


*  'Yuktaih'  is  tlie  better  reading,  althoagh  'muktaih'  may  not  be 
erroneous.  'Yiiktaih'  is  'cliaraih';  while  'muktaih'  is  'men  charged  or 
commissioned  to  do  a  thing. — T. 

t  This  sacrifice  is  the  sacrifice  of  gifts.  'Spreading  out  a  sacrifice' 
meana  'spreading  out  the  articles  and  placing  them  in  proper  order  in 
view  of  the  sacrifice.'  'Dadatah  vartatam'  means  'dutustava  sarvada- 
stu.'— T. 


Parva]  inucasana  part  a!  ?>13 

superior  men,  serves  to  tree  one  of  the  debts  one  owes  to  the 
deities.*-^  Those  persons  that  do  not  yield  to  wrath  and  thafc 
never  desire  to  take  even  a  blade  of  grass  belonging  to  others,  ag 
also  they  that  are  of  agreeable  speech,  deserve  to  receive  from 
us  the  most  reverent  worship."^  Such  persons  and  others  (be- 
cause free  from  desire)  never  pay  their  regards  to  the  giver. 
Nor  do  they  strive  for  obtaining  gifts.  They  should,  however,  be 
cherished  by  givers  as  they  cherish  their  own  sons.  I  ,bend  my 
head  unto  them.  From  them  also  both  Heaven  and  Hell  may 
become  one's.f"'*  Ritwijas  and  Purohitas  and  preceptors,  when 
conversant  with  the  Vedas  and  when  behaving  mildly  towards 
disciples,  become  such.  Without  doubt,  Kshatriya  energy  loses 
its  force  upon  a  Brahmana  when  it  encounters  him."*  Think- 
ing that  thou  art  a  king,  that  thou  art  possessed  of  great  power, 
and  that  thou  hast  atHuence,  do  not,  0  Yudhishthira,  enjoy 
thy  affluence  without  giving  anything  unto  the  Brahmanas."'' 
Observing  the  duties  of  thy  own  order,  do  thou  worship  the 
Brahmanas  with  whatever  wealth  thou  hast,  0  sinless  one,  for 
purposes  of  adornment  or  sustaining  thy  power."*  Let  the  Brah- 
manas live  in  whatever  way  they  like.  Thou  shouldst  always 
bend  thy  head  unto  them  with  reverence.  Let  them  always 
rejoice  in  thee  as  thy  children,  living  happily  and  according  to 
their  wishes.-^  Who  else  than  thou,  O  best  of  the  Kurus,  is 
competent  to  provide  the  mems  of  subsistence  for  such  Brah- 
manas as  are  endued  with  eternal  contentment,  as  are  thy  well- 
wishers,  and  as  are  gratified  with  only  a  little  ^."^  As  women  have 
one  eternal  duty,  in  this  world,  viz.,  dependence    upon   and  the 

*  The  sense  is  this  :  gifts  made  to  such  siiperioi'  Brahmanas  serve  to 
free  a  person  from  the  debts  which  he  owes  to  the  deities.  'The  water 
of  gifts'  means  the  water  that  the  giver  sprinkles,  with  a  blade  of  Kufa 
grass,  over  the  article  given  away,  saying, — 1  give  this  away.  In  the 
sacrifice  constituted  by  gifts,  such  water  is  like  the  dedication  of  offer- 
ings to  the  Pitris.  A  knowledge  of  the  ritual  of  srcrifice  is  needed  to 
understand  and  apareciate  the  figures  employed  in  such  Verses. — T. 

t  Some  texts  read  'tathabhayam,'  meaning  'abhayam'  or  fearlessness 
is  fi-om  them.  Tathobhayatn'  (which  I  adopt)  is  that  both  Heaven  and 
Hell  become  one's  through  them.  If  gratified,  they  bestow  Heaven  ;  if 
angry,  they  hurl  to  Hell. — T. 

I     40     ] 


o 


li  MAHABHArata'  [AniK^asanikti 


obedient  service  of  their   husbands,  and  as  such  duty  constitutes 
their  only  end,  even  so  is  the  service  of  Brahmanas   our   eternal 
duty  and  end.^*     If  at  sight  of  cruelties   and   other   sinful   acts 
in  Kshatriyas,  the  Brahmanas,  0  son,  unhonored  by  us,  forsate 
us  all,^**  I  say,  of  what  use  would  life  be  to  us,  in  the  absence  of 
all  contact  with  the  Brahmanas,  especially  as  we  shall  then  have 
to  drag  on  our  existence  without  being  able  to  study  the  Vedas, 
to  perform  sacrifices,  to  hope  for    worlds   of  bliss   hereafter,  and 
to  achieve  great  feats  ?*^     I  shall,  in    this   connection,  tell   thee 
what  the  eternal  usage  is.     In  days  of  yore,  0  king,  the    Ksha- 
triyas used  to  serve  the  Brahmanas.^-     The   Vaicjya  in  a  similar 
■manner  used  in  those  days  to  worship  the   royal   order,  and   the 
Cudra  to  worship   the   Vaicjya.     Even    this   is   what   is   heard. 
The  Brahmana  was  like  a  blazing   fire.     Without   being  able  to 
touch  him  or  approach  his   presence,  the    Cudra   used   to   serve 
the  Brahmana  from  a   distance.^^     It  was   only   the    Kshatriya 
and  the  Vai9ya  who  could  serve  the  Braamana  by  touching   his 
person  or  approaching  his   presence.     The    Brahmanas   are   en- 
dued with  a  mild  disposition.     They  are  truthful   in   behaviour. 
They  are  followers   of  the   true   religion.^*     When    angry,  they 
are  like  snakes   of  virulent    poison.     Such   being   their   nature, 
do  thou,  O    Yudhishthira,  serve   and   attend   upon    them    with 
obedience  and  reverence.     The  Brahmanas  are   superior  to   even 
those  that  are  higher  than  the  high  and  the  low.^^     The   energy 
and  penances  of  even  those    Kshatriyas   who  blaze   forth   with 
energy  and  might,  become  powerless  and  neutralised  when   they 
come  in  contact  with  the  Brahmanas.^^     My  sii-e  himself  is   not 
dearer  to  me  than  the  Brahmanas.     My    mother   is   not   dearer 
to  me  than  they.     My  grandsire,  0  king,  is  not  dearer,  my  own 
■self  is  not  dearer,  my  life   itself  is   not   dearer,  O  king,  to    me 
than  the   Brahmanas  !^^     On  Earth   there   is   nothing,  O   Yu- 
dhisthira,  that  is   dearer   to    me   than    thou.     But,  O    chief  of 
Bharata's  race,  the    Brahmanas  are   dearer   to    me   than    even 
thou.3«     I  tell  thee  truly,  O  son    of  Pandu  I     I   swear  by    this 
.truth,  by  which  I  hope  to  acquire  all  those  regions  of  bliss  that 
have  been   Oantanu's.^®     I    behold   those    sacred   regions    with 
Brahma    shining   conspicuously   before   them.      I   shall   repair 
thither,  0  son,  and  reside  in  them  for  unending  days.*"     Behold- 


Parva.]  lNUC\s.VN\  p.vrva.  315; 

ing  the^e  regions,  0  best  of  the  Bharatas,  (with  my  spiritual 
eyes),  I  am  filled  with  delight  at  the  thought  of  all  thei»« 
acts  which  I  have  done  in  aid  and  honor  of  the  Brahmanas, 
O  monarch  I'  "" 


Section  LX. 

"Yudhishthira  said, — 'Unto  which  of  two  Brahmanas,  when' 
both  happen  to  be  equally  pure  in  behaviour,  equally  possessed 
ef  learning  and  purity,  of  birth  and  blood,  but  diftering  from 
each  other  in  Oiily  this,  viz.,  the  one  solicits  and  the  other  does 
not, — I  ask,  0  grandsire,  unto  which  of  these  two  would  a  gift 
be  more  meritorious  ?^ 

"Bhishma  said, — 'It  has  been  said,  0  son  of  Pritha,  that  a 
gift  made  unto  an  unsoliciting  person  is  productive  of  greater 
merit  than  one  made  to  a  person  who  solicits.  One  possessed 
of  contentment  is  cerUinly  more  deserving  than  that  person  who 
is  destitute  of  that  virtue  and  is,  therefore,  helpless  amidst  the 
storms  and  buffet?  of  the  world."  The  firmness  of  a  Kshatriya 
consists  in  the  protection  he  gives  to  others.  The  firmness  of  a 
Brahmana  consists  in  his  refusal  to  solicit.  The  Brahmana  pos- 
sessed of  steadiness  and  learning  and  contentment  gladdens  the 
deities.'  The  wise  have  said  that  an  act  of  solicitation  on  the 
part  of  3  poor  man  is  a  great  reproach.  Those  persons  that 
solicit  others  are  said  to  annoy  the  world  like  theives  and 
robbers.**  The  person  who  solicits  is  said  to  meet  with  death. 
Tlie  giver,  however,  is  said  not  to  meet  with  death.  The  giver- 
is  said  to  grant  life  unto  him  who  solicits.  By  an  act  of  gift;. 
O  Yudhishthira,  the  giver  is  said  to  rescue  his  own  self  also.* 
Compassion  is  a  very  high  virtue.  Led  by  compassion  people 
make  gifts  unto  those  that  solicit.     Those,  however,  that  do  not 


*  'Yachyam' is  'yachanarupam  karma'  'Ani^asya'  is  'dariJrasya.' 
'Abhiharam'  is  'tirashkaram.'  'Yachaiiti  bhutani'  means  those  who  beg 
or  solicit.  In  tlie  Cauti  Parva,  Bhishma  in  one  place  directs  beggars  to 
be  driven  away  from  towns  and  cities  as  annoyers  of  respectable  peopl^. 
This,  however,  applies  to  professional  beggars,  and  not  persons  in  real 
ilistre**;. — T. 


31G  MABabharata.  [Anncasanila 

beg  but  are  plunged  into  poverty  and  distress  should  be   respect- 
fully invited  for  receiving  assistance.®     If  such   Brahmanas,  who 
must  be  regarded  as   the    foremost    of  their   order,  live    in   thy 
kingdom,  thou  shouldst  regard  them  as  fire  covered  with   ashes/ 
Blazing    with   penances,    they    are   capable    of  consuming   the 
whole  Earth.     Such  persons,  0  son  of  Kuru's   race,  though    not 
generally  worshipped,  should  still    be  regarded   as   deserving   of 
•worship  in  every  way.^     Endued  with    knowledge   anel  spiritual 
vision  and  penances  and  Yoga,  such  persons  always  deserve  our 
•worship.     O   scorcher   of    foes,    do   thou   always   offer   worship 
unto  such  Brahmanas.^     One  should  repair    of  one's  own    accord 
unto  those  foremost  of  Brahmanas  that  do   not   solicit   anybody 
and  make  gifts  unto  them  of  diverse  kinds  of  wealth   in   abun- 
dance.    The  merit  that  flows   from  properly    pouring   libations 
on  the  sacred  fire  every  morning   aird   evening   is    won    by   the 
person  who  makes  gifts  unto  a  Brahmana,  endued  with    learning, 
■with  the  Vedas,  and    with    high    and    excellent   vows.^''     Thou 
shouldst,  0  son  of  Kunti,  invite    those    foremost    of  Brahmanas 
■who  are  cleansed  by  learning  and  the  Vedas  a^td  vows,   who  live 
in  independence,  whose  Vedic   studies   and   pei>ances   are   con- 
cealed without  being  proclaimed  from  the    house  top,  and    who 
are  observant  of  excellent  vows,  and  honor  them    with   gifts    of 
ivell-constructed  and  delightful  houses  equipt  with  seivitors   and 
robes  and  furniture,  and  with  all  other  articles  of  pleasure   and 
enjoyment.^^"^-     Conversant    with    all   duties   and   possessed   of 
minute   vision,  those    foremost   of  Brahmanas,  0  YudhishLhiraj 
may  accept  the  gifts  offered  to  them  with  devotion  and   respect, 
thinking  that  they  should  not  refuse  and  disappoint  the  giver.^'* 
Thou  shouldst  invite   those    Brahmanas    who.'^'e    wives   wait    for 
their  return  like  tillers  in  expectation  of  rain.     Having  fed  them 
ivell,  thou   shouldst    make   gifts   of  additional   food   unto  them 
so  that  upon    their   return    home    their   expectant  wives  might 
be  able  to  distribute    that  food  among   their  children    that   had 
clamoured  for  food  but  that  had  been  pacified  with    promises.*^* 
Brahmacharins  of  restrained  .senses,   0  son,  by    eating   at    one's 
house  in  the    forenoon,  cause   the   three    .sacrificial    fires    to   be 


*  I  expand  this  Verse  to  make  the  sense  intelligible.— T. 


rarva.]  anucasana  parva.  317 

gratified  with  the  householder  at  whose  house  they  eat."  Let 
the  sacrifice  of  gift  proceed  in  thy  house  at  midday,  0  son,  and 
do  thou  also  give  away  kine  and  gold  and  robes  (unto  thy  guests 
after  feeding  them  well).  By  conducting  thyself  in  this  way), 
thou  art  sure  to  gratify  the  chief  of  the  celestials  himseU?^ 
That  would  constitute  thy  third  sacrifice,  O  Yudhishthira,  in 
which  offerings  are  made  unto  the  deities,  the  Pitris,  and  the 
Brfihuianas.  By  such  sacrifice  thou  art  sure  to  gratify  the 
Vi9wedevas.^^  Let  compassion  unto  all  creatures,  giving  unto 
all  creatures  what  is  due  unto  them,  restraining  the  senses, 
renunciation,  steadiness,  and  truth,  constitute  the  final  bath 
of  that  sacrifice  which  is  constituted  by  gift.^®  Even  this  is  the 
sacrifice  that  is  spread  out  for  thee, — a  sacrifice  that  is  sanctified 
by  devotion  and  faith,  and  that  has  a  large  Dakshina  attached 
to  it.  This  sacrifice  which  is  constituted  by  gift  is  distinguished 
above  all  other  sacrifices.  0  son,  let  this  sacrifice  be  always 
performed  by  thee  !'  "^® 


Section  LXI. 

"Yudhishthira  said, — 'I  wish  to  know  in  detail,  0  Bharata, 
where  one  meets  with  the  high  rewards  of  gifts  and  sacrifices. 
Are  those  rewards  earned  here  or  are  they  to  come  hereafter  ? 
Which  amongst  these  two  (viz.,  Gift  and  Sacrifice)  is  said  to  be 
productive  of  superior  merit  ?  Unto  whom  should  gifts  be 
made  ?  In  what  manner  are  gifts  and  sacrifices  to  be  made  ? 
When  also  are  they  to  be  made  ?  I  ask  thee  this,  O  learned 
sire  !  Do  thou  discourse  to  me  on  the  duty  of  gifts  !^*^  Do 
tell  me,  O  grandsire,  what  leads  to  the  highest  reward,  viz^ 
gifts  made  from  the  sacrificial  platform  or  those  made  out  of 
that  place  ?'*^ 

"Bhishma  said, — '0  son,  a  Kshatriya  is  generally  employed 
in  deeds  of  fierceness.  In  his  case,  sacrifices  and  gifts  are  re- 
garded as  cleansing  or  sanctifying  him.*  They  that  are  good 
and  righteous,  do  not  accept    the   gifts   of  persons   of  the  royal 


*  'Antarvedyam'    is    'within    the  platform  ;'  and    'Aiiri^amsyatah'    is 
'vahirvcdyam'  or  outride  the  platfurm.— T. 


•J 


IS  MAHABHARATA.  [Anucasaiiilcd 


order,  who  are  wedded  to  sinful  acts.     For  this  reason,  the   king 
should  perform  sacrifices   with   abundant   gifts  in    the   form   of 
Dakshina.*^     If  the  good  and  righteous  would   accept  the   gifts 
made  unto  them,  the  Kshatriya,  0  monarch,   should  incessantly 
make  gifts  with  devotion  and  faith  unto   them.     Gifts   are   pro- 
ductive of  great  merit,  and   are   highly   cleansing."     Observant 
of  vows,  one  should  perform  sacrifices  and  gratify    with   wealth 
such   Brahmanas   as   are    friends   of  all   creatures,  possessed   of 
riwhteousness,    conversant    of  the  Vedas,   and   pre-eminent   for 
acts,  conduct,  and  jjenances.^     If  such  Brahmanas   do    not   ac- 
cept thy  gifts,  no  merit  will  become   thine.     Do   thou    perform 
sacrifices  with  copious  Dakshina,  and    make   gifts   of  good   and 
agreeable  food  unto  those  that  are   righteous.^     By    making   an 
act  of  gift  thou  shouldst  regard   thyself  as   performing   a   sacri- 
fice.    Thou  shouldst,  with   gifts,  adore   those   Brahmanas   who- 
perform  .sacrifices.     By  doing  this  thou  wilt   acquire  a   share   in 
the  merits  of  those  sacrifices   of  theirs.^     Thou  shouldst  support 
such  Brahmanas  as  are  possessed  of  children  and  as   are   capable 
©f  sending  people   to    heaven.     By   conducting   thyself  in    this 
way  thou  art  sure  to  get  a  large   progeny,— in    fact,  as   large  a 
progeny  as  the    Prajapati   himself."     They   that   are   righteous 
support  and  advance  the  cause  of  all  righteous  acts.    One  should, 
by  giving  up  one's  all,  support  such  men  as  also   those   that   do 
good  unto  all  creatures.^^     Thyself  being   in   the   enjoyment   of 
affluence,  do  thou,  0  Yudhishthira,  make  gifts  unto  Brahmanas 
of  kine  and  bullocks   and   food   and   umbrellas   and   robes   and 
sandals  or  shoes.^"     Do  thou   give   unto   sacrificing   Brahmanas 
clarified  butter  as  also  food,  and  cars  and    vehicles   with   horses 
harnessed   thereto,    and   dwelling    houses   and    mansions,    and 
beds."     Such  gifts  are    fraught   with   prosperity   and   affluence 
to   the   giver,    and   are  regarded   as   pure,  0    Bharata.     Those 
Brahmanas   that   are  not  censurable  for    anything  they  do,  and 
that  have  no   means   of  support   assigned    to   them,  should   be 
searched   out."      Covertly    or   publicly,  do   thou   cherish   such 
Brahmanas  by    assigning   them   the    means   of  support.     Such 
conduct  always  confers  higher  benefit  upon  Kshatriyas  than   the 


*  Sacrifices  are  a  means  of   srivins  :nvay  unto  the  Brahmanas.— T. 


Farva.]  anucasaxa  parva,  ,^10 

Rajasuya  and  the  Horse-sacrifices."  Cleansing  thyself  of  sin, 
thou  art  sure  of  attaining  to  Heaven.  Filling  thy  treasury 
thou  shouldst  do  good  to  thy  kingdom.^®  By  such  conduct 
thou  art  sure  to  win  much  wealth  and  become  a  Brahmana  (iu 
thy  next  life).  Do  thou,  O  Bharata,  protect  thy  own  means 
(of  support  and  of  doing  acts  of  righteousness)  as  also  the  means 
of  other  people's  subsistence.^^  Do  thou  support  thy  servants 
as  thy  own  children.  Do  thou,  0  Bharata,  protect  the  Brah- 
manas  in  the  enjoyment  of  what  they  have  and  make  gifts 
unto  them  of  such  articles  as  they  have  not.^®  Let  thy  life  be 
devoted  to  the  purposes  of  the  Brahmanas.  Let  it  never  be 
said  that  thou  dost  not  grant  protection  unto  the  Brahmanas. 
Much  wealth  or  affluence,  when  possessed  by  a  Brahmana  ;  be- 
comes a  source  of  evil  to  hini.^'-'  Constant  association  with 
affluence  and  prosperity  is  certain  to  fill  him  with  pride  and 
•cause  him  to  be  stupefied  (in  respect  of  his  true  duties).  If  the 
Brahmanas  become  stupefied  and  steeped  in  folly,  righteousness 
and  duties  are  sure  to  suffer  destruction.  Without  doubt,  if 
righteousness  and  duty  come  to  an  end,  it  will  lead  to  the  destruc- 
tion of  all  creatures.-"  That  king  who  having  amassed  wealth 
makes  it  over  (for  safe  keep)  to  his  treasury  officers  and  guards, 
and  then  commences  to  again  plunder  his  kingdom,  saying  unto 
his  officers, — Do  ye  bring  me  as  much  wealth  as  you  can  extort 
from  the  kingdom  1"^ — and  who  spends  the  wealth  that  is  thus 
collected  at  his  command  under  circumstances  of  fear  and 
cruelty,  in  the  performance  of  sacrifices,  should  know  that  those 
sacrifices  of  his  are  never  applauded  by  the  righteous.'-  The 
king  should  perform  sacrifices  with  such  wealth  as  is  willingly 
paid  into  his  treasury  by  prosperous  and  unpersecuted  subjects. 
Sacrifices  should  never  be  performed  with  wealth  earned  with 
severity  and  exortion.-^  The  king  should  then  perform  great 
sicrifices  with  large  presents  in  the  shape  of  Dakshina,  when 
in  consequence  of  his  being  devoted  to  the  good  of  his  subjects 
the  latter  bathe  him  with  copious  showers  of  wealth  brought 
willingly  by  them  for  the  purpose.-*  The  king  should  protect 
the  wealth  of  those  that  are  old,  of  those  that  are  minors,  of 
those  that  are  blind,  and  of  those  that  are  otherwise  disquali- 
fied.    The  king  should  never  take  any  wealth    from    his   people, 


320  mahabharata!  [Anueis«,nika 

if  they,  in  a  season   of  drought,  succeed   in    growing   any   corn 
with  the   aid    of  water   obtained    from    wells.     Nor   should   he 
take  any    wealth  from  weeping  women.*"^     The   wealth   taken 
from  the  poor  and  the  helpless  is  sure    to   destroy   the   kingdom 
and  the  prosperity  of  the    king.     The  king  should  always    make 
gifts  unto  the  righteous  of  all    enjoyable    articles    in    abundance. 
He  should  certainly  dispel    the    fear    of  famishing    which    those 
men  may  have.-f--^     There  are  no  men   more   sinful   than    those 
upon  whose  food  children  look    with    wistfulness   without    being 
able  to  eat  them  duly."^     If  within    thy  kingdom    any    learned 
Brahmana  languishes  with  hunger    like    any    of  those    children, 
thoa  shalt  then  incur   the    sin    of  ftEticide    for   having   allowed 
such  an  act."®     King  Civi  himself  had    said    this,  viz., — Fie  on 
that  king  in  whose  kingdom   a    Brahmana   or   even   any   other 
man  languishes  in  hunger  !-^ — That  kingdom  in   which  a   Brah- 
mana of  the  Snataka  class  languishes  in    hunger   becomes   over- 
whelmed with  adversity.     Such  a  kingdom    with   its   king   also 
incurs  reproach.^"     That  king  is  more  dead  than    alive  in  whose 
kingdom  women  are  easily  abducted  from  the  midst  of  husbands 
and  sons  uttering  cries  and    groans    of  indignation    and    grief.^^ 
The  subjects  should  arm    themselves  for  slaying  that  king   who 
does  not  protect  them,  who  simply    plunders   their   wealth,  who 
confounds  all  distinctions,  who  is  incapable  of  taking  their  lead, 
who  is  without  compassion,  and  who   is   regarded    as   the    most 
sinful  of  kings.^^     That  king   who   tells   his   people   that   he  is 
their  protector  but  who  does  not  or  is   unable   to   protect   them, 
should  be  slain    by    his   combined   subjects,  like   a   dog   that  is 
affected  with  the  rabies  and  has   become   mad.''^     A  fourth  part 
of  whatever  sins  are  committed   by    the   subjects  becomes   that 
king's  who  does    not   protect,  0    Bharata.^*     Some   authorities 
say  that  the  whole  of  those  sins  is  taken  by  such  a  king.     Others 
are   of  opinion    that   a    half  thereof  becomes   his.     Bearing   in 
mind,  however,  the  declaration  of  Manu,  it  is  our   opinion  that 
a  fourth  part  of  such   sins   becomes   the   unprotecting    king's 


86 


•■'-'    *  '•Weeping  women'  means  women   of  destitute  condition   and,  ther«- 
forej  unable  to  pay. — T. 
■i:t  The  firwt  word  in  the  first  line  is  not  'kshatara'  but  'kritam.'— T. 


}*arrii.]  ANUCARANV    PAKVA.  321 

That  king,  0  Bhurita,  who  grants  protection  to  his  subjects 
obtains  a  fourth  part  of  whatever  merits  his  subjects  acquire 
living  under  liis  protection.^"  Do  thou,  0  Yudhishthira,  act 
in  such  a  way  that  all  thy  subjects  may  seek  thee  as  their  re- 
fuge as  long  as  thou  art  alive,  even  as  all  creatures  seek  the 
refuge  of  the  deity  of  rain  or  even  as  the  winged  denizens  of  the 
air  seek  the  refuge  of  a  large  tree.^^  Let  all  thy  kinsmen  and 
all  thy  friends  and  well-wishers,  O  scorcher  of  foes,  seek  thee 
as  their  refuge  even  as  the  Rakshasas  seek  Kuvera  or  the  deities 
seek  Indra  as  theirs.'  "^^ 


Section  LXIT. 

"Yudhishthira  .said, — 'People  accept  with  affection  the  de- 
clarations of  the  Crutis  which  say, — This  Is  to  be  given — This 
other  thing  is  to  be  given  ! — As  regards  king.s,  again,  they  make 
gifts  of  various  things  unto  various  men.  What,  however,  O 
grandsire,  is  the  best  or  foremost  of  all  gifts  ?'^ 

"Bhishma  said, — 'Of  all  kinds  of  gifts,  the  gift  of  earth  has 
been  said  to  be  the  first  (in  point  of  merit).  Earth  is  immov- 
able and  indestructible.  It  is  capable  of  yielding  unto  him 
who  owns  it  all  the  best  things  upon  which  his  heart  may  be 
set.*"*  It  yields  robes  and  vestments,  jewels  and  gems,  animals, 
paddy,  and  birley.  Amongst  all  creatures,  the  giver  of  earth 
grows  in  prosperity  for  ever  and  ever.^  As  long  as  the  earth 
la.sts,  so  long  does  the  giver  thereof  grow  in  prosperity.  There 
is  no  gift  that  is  higher,  O  Yudhishthira,  than  the  gift  of 
earth.''  It  hath  been  heard  by  us  that  all  men  have  given  a 
little  quantity  of  earth.  All  men  have  made  gifts  of  earth, 
hence  all  men  enjoy  a  little  of  earth. ^  Whether  in  this  or  in 
the  next  world,  all  creatures  live  under  conditions  dependent 
upon  their  own  acts.  Earth  is  Prosperity's  self  She  is  a  mighty 
goddess.  She  makes  him  her  lord  (in  next  life)  who  makes 
gifts  of  her  in  this  life  to  other  people.*  That  person,  0  best 
of  kings,  who  gives  away  earth,  which  is  indestructible,  as 
Dak.shina,  becomes  born  in  next  life  as  a  man  and  becomes  also 
a  lord  of  Earth. ^  The  measure  of  one's  enjoyment  in  this  life  is 
commensurate  with  the  measure  of  one's  gifts  in  a  previous   life. 

[     41     ] 


■^22  mahatifarata;  [A'}nirii^rinika 

Even  this  is  the  conclusion  to  which   the   scriptures  point.     For 
a  Kshatri3'a  should  either  give  away  the  Earth   in    gift   or  cast 
off  his  life  in  battle.®     Even  this  constitutes  the    highest  source 
of  prosperity  with  regard  to  Kshatriyas.     It  has  been   heard   by 
us  that    earth,  when    given    away,  cleanses   and   sanctifies   the 
giver.^     The  man  that  is  of  sinful   behaviour,  that   is   guilty  of 
even  the  slaughter  of  a  Brahmana  and   of  falsehood,  is  cleansed 
by  a  gift  of  earth.     Indeed,  such   a   gift   rescues   even    such   a 
sinner  from  all  his   sins.^"     The    righteous   accept  gifts   of  earth 
only   and    no   other   thing    from   kings   that   are  sinful.     Like 
one's  mother,  earth,  when  given  away,  cleanses  the   giver  and 
the  taker.^^     This  is  an  eternal  and    secret   name  of  earth,  viz., 
Priyadatta.*     Given  away  or  accepted  in  gift,  the  name  that  is 
dear  to  her  is  Priyadatta.^'-     The  gift  of  earth  is  disirable.     That 
king  who  makes  a  gift  of  earth  unto  a  learned  Brahmana,  obtains 
from  that  gift  a  kingdom.^^     Upon  rebirth  in  this   world,  such  a 
man,  without  doubt,  attains  to  a  position  that  is   equal  to   that 
of  a  king.     Hence,  a  king,   as   soon    as   he   gets   earth,   should 
make  gifts  of  earth  unto  the  Brahmanas.^*     None  but  a   lord  of 
Earth  is  competent  to    make   gifts   of  earth.     Nor   should   on« 
that  is  not  a  deserving  person   accept   a   gift   of  earth.^®     They 
who  desire  earth  should,  without   doubt,  conduct    themselves  in 
this  way  {i.  e.,  make  gifts  of  earth).     That   person    who  takes 
away  earth   belonging  to  a   righteous   person    never  gets   any 
earth.^*'     By  making  gifts  of  earth  unto  the  righteous,  one   gets 
good  earth.     Of  virtuous  soul,  such  a  giver  acquires  great   fame 
both    here   and   hereafter.*^      That   righteous    king   respecting 
whom  the  Brahman  as  say, — We  live  on   earth   given    to   us  by 
him, — is  such  that  his  very  enemies  cannot   utter   the   least   re- 
proach respecting  his  kingdom.f^*^     Whatever  sins  a    man  com- 
mits from  want  of  the  means  of  support,  are  all    washed  off  by 
gift    of  only    so    much   earth    as   is   covered   by    a   cow-hide.^^ 


*  The  Commentator  explains  that  because  given  b^/  one   that   is  dear 
or  given  ^o  one  that  is  dear,  therefore  is  she  called  "Priyadatta." — T. 

+  This  is  evidently    a  crux.     'Pra9amsanti'   means  generally   'praise.' 
Here  it  means  'reproach'  or  'censure.'     The  second   line   may    also  mean 
*hi3  eii  J.Tate i  dira  uoi  attack  his  kingdom.'— T. 


Farva.]  anucasana  parva.  323 

Those  kings  that   are   mean    in   their  acts  or  are  of  fierce  deeds, 
should  be    taught   that   gift   of  earth    is   exceedingly    cleansing 
and  is  at  the  same  time  the  highest  gift   (in  respect   of  merit). '** 
The  ancients  thought  that  there  is  always  very    little   difference 
between  the  man  who  performs  a  Horse-sacrifice   and   him   that 
makes  a  gift  of  earth  unto  one  that  is  righteous."^     The  learned 
doubt  the  acquisition  of  merit  by  doing  all    other  acts  of  right- 
eousness.    The  only  act    with   respect   to    which   they   do    not 
entertain    doubt  is  the   gift   of  earth  which,  indeed,  is  the  fore- 
most of  all  gifts.^-     The  man  of  wisdom  who  makes  gifts  of  earth, 
gives   away  all    these,  viz.,  gold,  silver,  cloth,  gems   and  pearls 
and  precious  stones.-^     Penances,  sacrifice,  Vedic    lore,  good  be- 
haviour, absence  of  cupidity,  firmness  in  truth,  worship  of  seniors 
preceptors,  and  the  deities,  all  these  dwell   in    him    who    makes 
a  gift  of  earth.'-*     They  who  ascend  to  the   region    of  Brahman 
by  casting  off  their  lives  in  battle  after  having   fought   without 
any   regard    for   themselves    for   securing   the   benefit   of  their 
masters, — even  they  are  unable  to  transcend   the    merit  of  those 
that  make  gifts   of  earth. "^     As   the    mother  always   nourishes 
her  own  child  with  milk  from   her  breast,  even   so   doth   Earth 
gratify    with   all    the   tastes   the   person    that    makes  a   gift  of 
earth.-''      Mrityu,    Vaikinkara,    Danda,    Tama,    Fire     who   is 
possessed  of  great  fierceness,  and  all  heinous  and   terrible  sins 
are  incapable   of    touching   the   person   that    makes   a   gift   of 
earth.-^     That  man  of  tranquil  soul  who   makes  a  gift   of  earth 
gratifies  (by  that  act)  the  Pitris  dwelling   in    their   own   region 
and  the  deities  also   hailing   from   the   region   that   is   theirs.-^ 
The  man  who  makes  a  gift  of  earth   unto  one  that  is  emaciated 
and  cheerless  and  destitute  of  the  means  of  life  and    languishing 
with  weakness,  and  who  thereby  supplies   one   with   the    means 
of  sustenance,  becomes  entitled  to  the  honor  and   merit   of  per- 
forming a  sacrifice.-^     Even  as  an  affectionate  cow  runs   towards 
her   calf,  with    full    udders   dropping    milk,  the   highly   blessed 
Earth,  after  the    same   manner,  runs  towards   the   person    who 
makes  a  gift  of  earth.^**     That  man   who    makes   unto  a   Brah- 
mana  a  gift  of  earth  which  has  been  tilled,  or  sown  with   seeds,, 
or  which  contains   standing   crops,  or   a    mansion    well    equipt 
with  evcrv  ncccssarv,  succeeds   in   becoming   (in  next  life)    tha 


324  SIAHARIIAUATA.  [Anu;nsanib» 

accomplisher  of   the    wishes  of    everybody.''^     The    man   who 
causes  a    Brahmana   possessed   of  the    means   of  life,  owning   a 
domestic  fire  and  of  pure  vows  and   practices,  to   accept  a   gift 
of  earth,    never   falls   into   any    danger   or    distress.'^"     As   the 
moon  waxes  day  by  day,  even  so  the    merit    of  a   gift    of  earth 
becomes  enhanced  every  time  such  earth  produces  crops.^^   Those 
conversant  with  ancient  history    sing  this    verse    in    connection 
with  the  gift   of  earth.     Hearing   that    verte   Jamadagni's   son 
(Rama)   gave   away    the   whole   Earth   unto    Ka^yapa.^*     The 
verse  to  which  I  refer  is  this. — Receive    me    in    gift.     Give   me 
away.     By  giving  me   away,  thou    (0   giver)   shalt   obtain   me 
again  !     That  which  is  given  away  in  this  life  is  re-acquired    in 
the  next  I**^ — That  Brahmana  who   recites    this   high   declara- 
tion of  the  Vedas    at    the    time   of  a   Craddha   attains   to   the 
highest  reward.*®     A  gift  of  earth  is   a   high   expiation    for   the 
sin  of  those  puissant  men  who  betake  themselves   to   Atharvan 
rites  for  doing  injuries  to   others.     Indeed,  by   making   a  gift  of 
earth  one  rescues  ten  generations  of  one's   paternal   and    mater- 
nal  race.*'^     That   person    who   is   even    conversant    with    this 
Vedic   declaration    respecting   the    merits   of  a  gift   of   earth, 
succeeds   in   rescuing   ten     generations   of  both     his   paternal 
and   maternal    families.      Earth   is   the   original   source   of  all 
creatures  (for  it  is  from  Earth   that   all    creatures   derive   their 
sustenance).     It  has   been  said   that   the   deity   of  fire   is   the 
presiding   genius  of  earth.^^      After  the   coronation    ceremony 
has  been  performed  of  a  king,  this  Vedic  declaration  should    be 
recited  to  him,  so  that  he  may   make   gifts   of  earth   and    may 
never  take   away   earth    from    a  righteous   person.*'"'     Without 
doubt,  the  entire  wealth   owned   by    the    king   belongs   to   the 
Brahmanas.     A  king  well  conversant  with   the  science   of  duty 
and  morality  is  the  first  requisite  of  the  kingdom's   prosperity.*** 
Those  people  whose  king  is  unrighteous  and  atheistic  in  conduct 
and  belief,  can  never  be  happy.     Such  people   can    never   sleep 
or  wake  in  peace.**     In  consequence  of  his   acts   of  wickedness 
his  subjects  become  always  filled    with   anxiety.     Protection    of 
what  the  subjects  already  have  and  new   acquisitions   according 

*  This  is  the  utterance  or  declaration  of  the, Earth  her.Alf.-— T, 


Parva.]  anucasana  parva.  325 

to  lawful  meins  arc  incidents  that  are  not  noticeable  in  the 
kingdom  of  such  a  ruler.*'-  Those  people,  again,  who  have  a 
wise  and  righteous  king,  sleep  happily  and  wake  up  in  happi- 
ness/'^ Through  the  blessed  and  righteous  acts  of  such  a  king, 
his  subjects  become  freed  from  anxiety.  The  subjects,  restrain- 
ed from  wicked  acts,  grow  in  prosperity  through  their  own 
conduct.  Capable  of  retaining  what  they  have,  they  go  on 
making  new  acquisitions."  That  king  who  makes  gifts  of 
earth  is  regarded  as  well  born.  He  is  regarded  as  a  man.  He 
is  a  friend.  He  is  righteous  in  his  acts.  He  is  a  giver.  He  is 
regarded  as  possessing  prowess.*^  Those  men  who  make  gifts 
of  ample  and  fertile  earth  unto  Brahmanas  conversant  with  the 
Vedas,  always  shine  in  the  world,  in  consequence  of  their  energy, 
like  so  many  suns.*''  As  seeds  scattered  on  the  soil  grow  and 
return  a  goodly  crop,  even  so  all  one's  wishes  become  crowned 
with  fruition  in  consequence  of  one's  making  gifts  of  earth. ^'^ 
Aditya  and  Varuna  and  Vishnu  and  Brahman  and  Soma  and 
Hutagana,  and  the  illustrious  and  tridcnt-bearning  Mahadeva, 
all  applaud  the  man  that  makes  a  gift  of  earth.***  Living 
creatures  spring  into  life  from  Earth  and  it  is  into  the  Earth 
that  they  become  merged  when  they  disappear.  Living  crea- 
tures which  are  distributed  into  four  classes  {viz.,  viviparous, 
oviparous,  filth-born,  and  vegetables)  have  Earth  for  their  con- 
stituent essence.*"  The  Earth  is  both  the  mother  and  father 
of  the  universe  of  creatures,  0  monarch.  There  is  no  element, 
O  ruler  of  men,  that  can  compare  with  Earth.^**  In  this  con- 
nection is  cited  the  old  narrative  of  a  discourse  between  the 
celestial  preceptor  Vrihaspati  and  Indra  the  ruler  of  Heaven, 
0  Yudhishthii-a.'^^  Having  adored  Vishnu  in  a  hundred  sacri- 
fices each  of  which  was  distinguished  by  plentiful  gifts  as 
Dakshina,  Maghavat  put  this  question  to  Vriha.spati,  that 
foremost  of  all  eloquent  persons.'^* 

'"Maghavat  said, — O  illustrious  one,  by  what  gift  does  one 
succeed  in  coming  to  Heaven  and  attaining  to  beatitude  ? 
O  foremost  of  speakers,  do  thou  tell  me  of  that  gift  which  is 
productive  of  high  and  inexhaustible  merit ! — '^^ 

"Bhishma  continued, — 'Thus  addressed  by  the  chief  of  the 
celestials,  the  preceptor  of  the  dcjties;  {;ii.,  Vrihaspati  of  great 


32G  MAHABHARATA.  [Anucascinilca 

energy,  said  these  words  in  reply  unto   him    of  a  hundred  sacri- 
fices.'* 

"  Vrihaspati   said,— Gift   of  gold,  gift    of  kine,  and   gift   of 
earth, — by  these,  0  slayer   of  Vritra,  one   becomes   cleansed,  O 
thou  of  great  wisdom,  of  all   sins.^^     There   is   no   gift,  0  chief 
of  the  deities,  that  is  higher  than  the   gift   of  earth,  0  puissant 
■one.     I  regard  this  gift  as  the  most  superior,  according  to   what 
has  been  declared  by  the  wise.°«     Those   heroes   who,  fearless   of 
battle,  lay  down  their   lives   in   encounters   with    foes,  come   to 
Heaven.     How  high  soever  their  end,  none   of  them  can    trans- 
cend the  giver  of  earth."     Those    men    who,  disregarding  their 
•bodies,  cast  off  their  lives  in  battle  while  exerting  themselves  for 
the  good   of  their    masters,  ascend   to   the   region    of  Brahman 
'himself.     But  even  they  are  unable   to   transcend   the   giver   of 
•earth    (in    respect   of    the    merit    that    is     his   or   the   felicity 
that  he  wins).^^     By  making  a  gift  of  earth    one   rescues   these 
•eleven,  viz.,  five  generations  of  ancestors  and  six  generations   of 
descendants.^^     That  person,  0  Purandara,  who    makes  a  gift  of 
•earth  rich  with  jewels  and   gems   (and   other   things   of  value) 
becomes  cleansed  of  all   his   sins   and   is   highly   reverenced   in 
Heaven.^"     If  a  person,  O  king,  makes  a  gift  of  rich   and   fer- 
tile earth  that  is  capable  of  yielding   every  wish    (in  respect   of 
its  produce)  he  succeeds  in  attaining  to  the  position   of  a  king  of 
kings    (in    his   next   life).      A   gift   of  earth,   therefore,  is   the 
foremost  of  all  gifts."     That  person,  0    Vasava,  who    makes   a 
gift  of  earth  capable  of  crowning  every    wish    with   fruition  (in 
respect  of  its  produce)  is  regarded   as    making   a   gift   of  every 
object  in  the  world.""     That  man  who  gives  away   a   cow   pos- 
sessed of  every  accomplishment   and    yielding   the   fruition   of 
■every  wish,  succeeds,  0  thou  of  a  thousand   eyes,  in   attaining 
to  Heaven.*^     The  giver   of  earth,  0    chief  of  the   celestials,  is 
gratified,  when  he  comes   to   Heaven,,  by   hundreds   of  streams 
which  run  honey  and  ghee  and  milk  and   curds.*'*     A   king,  by 
making  gifts  of  earth,  becomes  cleansed   of  all   his  sins.     There 
is   no   gift,  therefore,  that   is  superior   to   the   gift   of  earth.^*^ 
That  king  who  gives  away  the   Earth   bounded    by    the   ocean, 
after  having  conquered  it  with  the  aid  of  his  weapons,   is  talked 
of  by  all  men  and  his  memory  lasts  as  long   as   the    mountains 


Pnrva.]  anucaswa  p\RrA.  ^27 

last  on  the  surface  of  Earth.""  Endued  as  he  is  with  the 
merits  that  attach  to  the  gift  of  earth,  the  region  of  felicity 
reserved  for  the  person  who  makes  gift  of  such  earth  as  is 
auspicious  and  rich  with  every  taste,  never  become  exhausted.*" 
That  king,  O  Cakra,  who  desires  to  have  prosperity  and  who 
wishes  to  win  happiness  for  himself,  should  always  make  gifts 
of  earth,  with  due  rites,  unto  deserving  persons.^^  If  after 
comitting  numerous  sins  a  person  makes  gifts  of  earth  unto 
members  of  the  regenerate  class,  he  casts  off  all  those  sins  like 
a  snake  casting  off  its  slough."^  The  person  that  makes  a  gift 
of  earth  is  said  to  make  gifts  of  everything,  that  is,  of  seas  and 
rivers  and  mountains  and  forests.'^"  By  makiiig  a  gift  of 
earth,  the  person  is  said  to  give  away  lakes  and  tanks  and 
wells  and  streams.  In  consequence  of  the  moisture  of  earth, 
one  is  said  to  give  away  articles  of  diverse  tastes  b}^  making  a 
gift  of  earth.'^  The  man  who  makes  a  gift  of  earth  is  regard- 
ed as  giving  away  herbs  and  plants  possessed  of  high  and 
efficacious  virtues,  trees  adorned  wdth  flowers  and  fruit,  de- 
lightful woods,  and  hillocks.'"  The  merit  that  a  person  ac- 
quires by  making  a  gift  of  earth  is  incapable  of  being  acquired 
by  the  performance  of  even  such  great  sacrifices  as  the  Agni- 
shtoma  and  others  with  plentiful  gifts  in  the  shape  of  Dak- 
shina.^^  The  giver  of  earth,  it  has  been  already  said,  rescues 
ten  generations  of  both  his  paternal  and  maternal  races. 
Similarly,  by  taking  away  earth  that  was  given  away,  one 
sinks  oneself  into  hell  and  casts  ten  generations  of  both  one's 
paternal  and  maternal  lines  into  the  same  place  of  misery.^* 
That  man  who  having  promised  to  make  a  gift  of  earth  does 
not  actually  make  it,  or  who  having  made  a  gift  resumes  it, 
has  to  pass  a  long  time,  in  great  misery  in  consequence  of 
being  tied  with  the  noose  of  Varuna  at  the  command  of  Death. ^^ 
Those  men  have  never  to  go  to  Yama  who  honor  and  worship 
those  foremost  of  Brahmanas  that  pour  libations  every  day  on 
their  domestic  fire,  that  are  always  engaged  in  the   performance 

*  'Rich  with  every  taste,' — the  idea  in  that  things  have  six  tasteR, 
viz.,  sweet,  sour,  &f».  The  quality  of  ta>.te  is  drawn  by  things  from  the 
soil  or  earth.  The  tastes  inhere  in  earth,,  for  it  is  the  same  earth  that 
produces  the  sugarcane  and  the  tamarind.— T. 


32S  *  MAHAr.HAriATA.  [Avvrilanvil.-n 

of  sacrifi  ^  es,  that    have   scanty    means   of  livelihood,   and    that 
receive  with  hospitality    every   guest    seekiiig   shelter   in    their 
abodes."     The    king,    0    Purandara,  should    free    himself  from 
the  debt  he  owe?  to   the  Brahmanas   and    protect    the   helpless 
and  the  weak  belonging  to  the  other  orders.'^     The  king   should 
never  resume,  O  chief  of  the  deities,  earth  that  has  been    given 
away  by  another  unto   a   Brahraana,  O    ruler   of  the   celestials, 
that  is  destitute  of  the  means   of  life.*'^®     The  tears   that  would 
fill  from  the  eyes  of  such  cheerless  and  destitute  Brahmanas   in 
consequence  of  their  lands  being   resumed   are   co,pable   of  des- 
troying the  ancestors  and  descendants  to   the    third    generation 
of  the  resumer.''®     That  man  who  succeeds   by    his   endeavours 
in  re-establishing  a  king   driven    away    from    his   kingdom,  ob- 
taitis  residence  in  Heaven  and  is  much  honored  by  the   denizens 
thereof.***     That  king  who    succeeds  in    making    gifts    of  earth 
with  such  crops   standing   thereon    as   sugarcane   or   barley   or 
wheat,  or  with    kine   and    horses   and  other  draft  cattle, — earth 
that  has  been  won  with  the    might    of  the   giver's   arms, — that 
has  mineral    wealth    in    its   bowels  and   that   is   covered    with 
every     kind   of    wealth    on    the     surface,    wins   inexhaustible 
regions  of  felicity  in  the  next  world,  and  such  a  king   it  is  that 
is   said   to   perform    the    earth-sacrifice.**^"®^      That    king    who 
makes  a  gift  of  earth  becomes  washed  of  every    sin    and,  there- 
fore, pure  and  approved  of  the  righteous.     In  this   world    he   ia 
highly  honored  and   applauded   by   all    righteous    men.^^     The 
merit  that  attaches  to  a  gift  of  earth   increases  every   time   the 
earth  given  away  bears  crops  for  the  benefit  of  the   owner,  even 
as  a  drop  of  oil,  falling  upon  water,  is  seen  to   extend  on    every 
side,  and  cover  the  watery   surface.®*     Those   heroic   kings   and 
ornaments  of  assemblies  who  cast  oft"  their   lives  in  battle   with 
faces  towards  the  foe,  attain,  0  Cakra,  to   the   region    of  Brah- 
man.®^    Beautiful  damsels  skilled    in    music    and    dancing    and 
adorned  with  garlands  of  celestial  flowers,  approach,  0    chief  of 
the  deities,  the  giver  of  earth  as  he  comes  to  Heaven    departing 
from  the  Earth.®^     That  king  who   makes   gifts   of  earth   with 
due  rites  unto  persons  of  the   regenerate    order,  sports   in    bliss 


*  'Spar9itum'  is  'dattum.'— T. 


P,rrr<<.]  ANnrASAN  \  PMiVA.  ,  r?29 

in  the  celestial  regions,  adored  all  the  while  by  the  deities  and 
Gandharvas.®'^  A  century  of  Apsaras,  adorned  with  celestial 
garlands,  approach,  0  cliicf  of  the  deities,  the  giver  of  earth 
as  he  ascends  to  the  region  of  Brahman.®*  Flowers  of  excellent 
perfumes,  an  excellent  conch  and  excellent  seat,  an  umbrella, 
and  excellent  steeds  with  excellent  vehicles,  are  always  ready 
for  the  person  who  makes  gifts  of  earth.®*^  By  making  gifts  of 
earth  a  king  can  always  command  flowers  of  excellent  perfumes 
and  helps  of  gold.  Possessed  of  all  kinds  of  wealth,  the  com- 
mands of  such  a  king  can  never  be  disobeyed  anywhere,  and 
cries  of  victory  hail  him  whithersoever  he  may  approach.®* 
The  rewards  that  attach  to  gifts  of  earth  consist  of  residence  in 
Heaven,  0  Purandara,  and  gold,  and  flowers,  and  plants  and 
herbs  of  medicinal  virtue,  and  Ku(;a  and  mineral  wealth  and 
verdant  grass.  A  penson  by  making  a  gift  of  earth  acquires  in 
his  next  life  nectar-yielding  earfch.^^  There  is  no  gift  that  is 
e|ual  to  a  gift  of  eirth.  There  is  no  .«^enior  worthy  of  greater 
respect  than  the  mother.  There  is  no  duty  higher  than  truth. 
There  is  no  wealth  more  precious  than  that  which  is  given 
away.  ■' 

■'Bhishraa  continued, — 'Hearing  these  words  from  the  son  of 
Angiras,  Vasava  made  a  gift  unto  him  of  the  whole  Earth  with 
all  her  jewels  and  gems  ;ind  all  her  wealth  of  diverse  kinds.®* 
If  these  verses  declaring  the  merit  attaching  to  gifts  of  earth 
be  recited  on  the  occasion  of  a  Craddha,  neither  Raksha.sas 
nor  Asuras  can  succeed  in  appropriating  any  .share  of  the 
oJlerings  made  in  it.''*  Without  doubt,  the  offerings  one  makes 
unto  the  Pitris  at  such  a  Craddha  become  inexhaustible. 
Hence,  on  occasions  of  Craddhas,  the  man  of  learning  should 
recite  these  verses  on  the  subject  of  the  merits  that  attach  to 
gifts  of  earth,  in  the  presence  and  hearing  of  the  invited  Brah- 
manas  wdien  engaged  in  eating.'-*'  I  have  thus,  0  chief  of  the 
Bharatas,  discoursed  unto  thee  of  that  gift  which  i?  the  fore- 
mo3fc  of  all  gifts.     What  else  do.st  thou  wish  to  hear  ?'  "°* 


I     42     ] 


[ATiitc'tsanrka 


Section  LXIII. 

'Yudhishthira  said, —  When  a  king  becomes  desirous  of 
miking  gifts  in  this  world,  what,  indeed,  are  those  gifts  which 
he  should  make,  0  best  of  the  Bharatas,  unto  such  Brahmanas 
as  are  possessed  of  superior  accomplishments  ?^  What  gift  is 
that  by  which  the  Brahmanas  become  immediately  gratified  ? 
What  fruits  do  they  bestow  in  return  ?  0  thou  of  mighty 
arms,  tell  me  what  is  the  high  reward  attainable  through  the 
merit  arising  from  gifts."  What  gifts,  O  king,  are  productive 
of  rewards  both  here  and  hereafter  ?  I  desire  to  hear  all  this 
from  thee.     Do  thou  discourse  to  me  on  all  this  in  detail  1'^ 

'Bhishma  said, — 'These   very    questions    were   on    a    former 
occasion  put  by  me  on   Narada   of  celestial    appearance.     Hear 
me  as  I  recite  to  thee  what  that  celestial  sage   had    told   me   in 
•reply.* 

"  'Narada  said, — The  deities  and  all  the  Rishis  applaud  food. 
The  course  of  the  world  and  the  intellectual    faculties   have   all 
been  established  on  food.^     There  has  never   been,  nor   will   be, 
any  gift  that  is  equal  to  the  gift   of  food.     Hence,  men    always 
desire  particularly  to  make  gifts   of  food.®     In    this    world,  food 
is   the   cause   of    energy    and   strength.     The    life-breaths  are 
•established  on  food.     It  is  food  that  upholds   the  wide   universe, 
O  puissant  one.'^     All  classes  of  men,  house-holders  and    mendi- 
cants and  ascetics,  exist,   depending  upon  food.     The  life-breaths 
depend  upon  food.     There  is  no  doubt    in    this.®     Afflicting   (if 
need  be)  one's  relatives,  one,  if  desirous  of  one's  own  prosperity, 
should  make  gifts  of  food   unto  a   high-souled   Brahmana   or   a 
,person  of  the  mendicant   crder.^     That   man    who  makes   a  gift 
of  food  unto  an   accomplished  Brahmana   who   solicits  the  same, 
sucures  for  himself  in  the  world  to  come  wealth  of  great  value.-^® 
The  house- holder  who  is  desirous  of  his   own    prosperity    should 
receive  with  reverence  a  deserving  old  man  that    is    spent   with 
toil  while  proceeding  on  his  way    far    from    home,  when    such  a 
man  honors  the  house  holder's  abode  with  his    presence.^^     That 
min  who,  casting   off  wrath    that    overleips  every    bound  and 
Ji)3;o.ning  rightejas  in  disposition   and  freed  from   m^li;e,  mxkes 


Farva.]  anucasana  parva.'  831 

gifts  of  food,  is  sure  to  attain    to    liappine?s,  0  king,  both    here 
and  hereafter.^"     The  house- holder   should  jiever   disregard    the 
man  that   comes  to    his  abode,    nor   should    he   insult   him    by 
sending  him  away.     A  gift  of  food  made  unto   even  aXhandala 
or  a  dog  is  never  lost.^^     That  man  who  makes  a    gift   of  clean 
food  unto  a  person  on  the  way    who  is  toil-worn    and   unknown 
to  the  giver,  is  sure  to  acquire   great    merit."     The    man    who 
gratifies  with  gifts   of  food    the    Pitris,  the    deities,  the    Rishis, 
the  Brahmanas,  and  guests  arrived  at  his  abode,   acquires  merit 
whose  measure  is  very  large.^^     That  person    who   having   com- 
mitted even  a  heinous  sin  makes  a  gift   of  food    unto   one   that 
solicits,  or  unto  a  Brahmana  in  especial,  is   never   stupefied   by 
that  heinous  sin."     A  gift  of  food    made   unto  a  Brahmana  be- 
comes inexhaustible.     One  made  to  a  Cudra  becomes   productive 
of  great  merit.     Even  this  is  the  difference    between  the  merits 
that  attach  to  gifts  of  food  made  unto  Brahmanas  and  Cudras.^'' 
Solicited  by  a   Brahmana,  one   should    not   enquire   about   his 
race  or  conduct  or  Vedic  lore.     Asked  for  food,  one   should   give 
food  to  him  that    asks.^^     There   is   no   doubt   in   this,  O  king, 
that  he  who  makes  gifts  of  food   obtains   both    here   and    here- 
after many  trees  yielding  food  and  every  other  object  of  desire.^* 
Like   tillers   expecting   auspicious    showers   of  rain,   the    Pitris 
always   expect   that   their  sons  and     grandsons    would    make  • 
offerings  unto  them    of  food    (in    Craddhas).^*'     The   Brahmana 
is   a   great   being.      When   he    comes   into     one's   abode   and 
solicits,  saying, — Give  me  ! — the   owner   of  the  abode,  whether 
influenced   or   not   by    the   desire   of  acquiring    merit,  is   sure 
to  win    great   merit   by    listening   to   that   solicitation.-^     The 
Brahmana  is  the   guest   of  all   creatures   in   the  universe.     He 
is   entitled   to   the   first   portion    of    every    food.     That    house 
increases  in    prosperity    to   which   the   Brahmanas  repair   from 
desire  of  soliciting  alms  and    from    which   they   return  honored 
in    consequence   of    their   desires   being    fulfilled.     The   owner 
of  such   a    house   takes   birth    in    his   next   life    in    a    family, 
0  Bharata,  that    can    command    all    the    comforts  and  luxuries 
of  life.--"-^     A    man,  by    making   gifts   of  food   in    this  world, 
is  sure    to   attain   to   an    excellent   place   hereafter.     Ke    who 
makes  gifts  of  sweetmeats  and   all    f"od    that    is   sweet,  attains 


532  MAHABHARATA.  [Anucasoni  la 

to  a  residence  in  heaven  where  he  is  honored  by    all  the   deities 
and   other   denizens.^*      Food   constitutes     the    life-breaths    of 
men.     Everything  is   established    upon    food.     He   who    makes 
gifts  of  food  obtains  many  animals    (as  his  wealth),  many  child- 
ren, considerable    wealth    (in  other  shape),  and   a  command   in 
abundance  of  all  articles  of  comfort  and  luxurious   enjoyment."^ 
The  giver  of  food  is  said  to  be   the  giver   of  life.     Indeed,  he  is 
said  to   be    the   giver   of  everything.     Hence,  0    king,  such   a 
man  acquires  both  strength  and  beauty  of  form  in  this    world."* 
If  food  be  given  duly  unto  a  Brahmana    arrived'  at   the   giver's 
house  as  a  guest,  the  giver   attains   to   great   happineas,  and  is 
adored  by  the  very  deities."^     The   Brahmana,  0  Yudhishthira, 
is  a  great  Being.     He  is  also  a  fertile   field.     Whatever   seed   is 
sown  on  that  field  produces   an    abundant   crop   of  merit.-'*     A 
gift  of  food  is  visibly  and  immediately  productive   of  the  happi- 
ness of  both  the  giver  and  the  receiver.     All  other  gifts  produce 
fruits  that  are  unseen."^     From  food  is  the    origin    of  creatures. 
From  food  is  happiness   and   delight,  0    Bharata.     Know   that 
Religion  and  Wealth  both  flow  from  food.     The   cure  of  disease 
or  health  also  flows  from  food.^°     In  a  former   Kaipa,  the  Lord 
of  all  creatures  said  that  food  is   Amrita   or   the   source  of  im- 
mortality.    Food  is  Earth,  Food  is  Heaven,    Food  is  the  Firma- 
ment.    Everything  is  established   on    Food.^^     In    the   absence 
of  food,  the  five  elements  that  constitute  the  physical    organis-m 
cease  to  exist  in  a  state    of  union.     From   absence   of  food   the 
strength  of  even  the  strongest  man    is   seen   to   fail.^"     In  vita-, 
tions  and  marriages  and  sacrifices  all    cease    in    the    absence    of 
food.     The  very  Vedas   disappear  when    food    there   is   none.*' 
Whatever  mobile  and  immobile  creatures   exist  in    the  universe 
are  all  dependant  on  food.     Religion  and    Wealth,  in  the   three 
worlds,  are  dependant  on  food.     Hence    the   wise    should    make 
gifts  of  food.^^     The    strength,  energy,  fame,  and  achievements 
of  the  man  who  makes  gifts  of  food,  constantly    increase  in  the 
three  worlds,  O  king.°^     The  lord   of  the    life-breaths,  viz.,  the 
deity  of  wind,  places  above  the  clouds    (the  water  sucked  up  byi 
the  Sun).     The  water  thus  borne    to   the    clouds   is    caused   by. 
Cakra  to  be  poured  upon  the  Earth,  O  Bharata.^®     The  Sun,  byi 
meanb  of  his  rays,  sucks  up   the    moisture   of  the  Earth.     The 


Parva.]  inucasana  parva.  "3.". 

deitv  of  wind  causes  the  moisture  to  fall  down  from  the  Pmi.*"^ 
When  the  water  flills  down  from  the  clouds  upon  the  Eartli, 
the  goddess  Earth  becomes  moist,  0  Bharata.^^  Then  do  people 
sow  diverse  kinds  of  crops  upon  whose  outturn  the  universe  of 
creatures  depends.  It  is  from  the  food  thus  produced  that  the 
flesh,  fat,  bones  and  vital  seed  of  all  beings  have  their  origin. '' 
From  the  vital  .seed  thus  originated,  0  king,  spring  diverse 
kinds  of  living  creatures.  Agni  and  (Soma,  the  two  agents 
living  within  the  body,  create  and  maintain  the  vital  seed.^'* 
Thus  from  food,  the  Sun  and  the  deity  of  wind  and  the  vital 
seed  spring  and  act.  All  these  are  said  to  constitute  one  ele- 
ment or  quantity,  and  it  is  from  these  that  all  creatures 
spring.*^  That  man  who  gives  food  unto  one  who  comes  into 
his  house  and  solicits  it,  is  said,  0  chief  of  the  Bharatas,  to  con- 
tribute both  life  and  energy  unto  living  creatures. — '*- 

"Bhishma  continued, — 'Thus  addressed  by  Narada,  0  king, 
I  have  always  made  gifts  of  food.  Do  thou  also,  therefore, 
freed  fi'om  malice  and  with  a  cheerful  heart,  make  gifts  of 
food."  By  making  gifts  of  food,  0  king,  unto  deserving  Brah- 
manas  with  due  rites,  thou  mayst  be  sure,  0  puissant  one,  of 
attaining  to  Heaven.^*  Hear  me,  0  monarch,  as  I  tell  thee 
what  the  regions  are  that  are  reserved  for  those  that  make  gifts 
of  food.  The  mansions  of  those  high-sonled  persons  shine  with 
resplendence  in  the  regions  of  Heaven.''"  Bright  as  the  stars 
in  the  firmament,  and  supported  upon  many  columns,  white  as 
the  disc  of  the  moon,  and  adorned  with  many  tinkling  bells, 
and  rosy  like  the  newly  risen  sun,  tliose  palatial  abodes  are 
either  fixed  or  movable.'*''  Those  mansions  are  filled  with  hun- 
dreds upon  hundreds  of  things  and  animals  that  live  on  land 
and  as  many  things  and  animals  living  in  water.  Some  of 
them  arc  endued  with  the  eiYulgence  of  l((pis  lazuli  and  some 
are  posses.sed  of  the  resplendence  of  the  sun.  Some  of  them 
are  made  of  silver  and  some  of  gold.*^  Within  tho.se  mansions 
are  many  trees  capable  of  crowning  with  fruition  every  de.sire 
of  the  inmates.     Many  tanks  and  roads  and  halls  and  wells  and 

*  The  Bombay  rea<liiig  'adityatast&n9ha'    is   bettor    than    the   Bengal 
reading  'adityataptanyha.' — T. 


oo-i  MAHABHARATA.  [Anvqnsanika 

lakes  occur  all  around.**  Thousands  of  convevances  with  horses 
and  other  animals  harnessed  thereto  and  with  wheels  whose 
caltfcer  is  ahva3^s  loud,  may  be  seen  there.  Mountains  of  food 
and  all  enjoyable  articles  and  heaps  of  cloths  and  ornaments 
are  also  to  be  seen  fchere.*^  Numerous  rivers  that  run  milk,  and 
hills  of  rice  and  other  edibles,  may  also  be  seen  there.  Indeed, 
many  palatial  residences  looking  like  white  clouds,  with  many 
beds  of  golden  splendour,  occur  in  those  regions.^**  All  these 
are  obtained  by  those  men  that  make  gifts  of  food  in  this  world. 
Do  thou,  therefore,  become  a  giver  of  food.  Verily,  these  are 
the  regions  that  are  reserved  for  those  high-souled  and  right- 
eous persons  that  make  gifts  of  food  in  this  world.  For  these 
reasons,  men  should  always  make  gifts  of  food  in  this  world.'  "'^^ 


SectioiN  LXIV. 

"Yudhishthira  said, — 'I  have  heard  thy    discourse   regarding. 
the  ordinances  about  the   gift   of  food.     Do   thou   discourse   to 
me  now  about  the  conjunctions  of  the  planets  and  the   stars   in 
relation  to  the  subject  of  making  gifts.'*^ 

"Bhishma  said, — 'In  this  connection  is  recited  this  ancient 
narrative  of  the  discourse  between  Devaki  and  Narada,  that 
foremost  of  Rishis.^  Once  on-  a  time  when  Narada  of  godlike 
features  and  conversant  with  every  duty  arrived  at  Dwaraka, 
Devaki  asked  him  this  question.^  Unto  her  that  had  asked  him, 
the  celestial  Rishi  Narada  duly  answered  in  the  following  words. 
Do  thou  hear  as  I  recite  them.* 

"  'Narada  said, — By  gratifying,  0  blessed  lady,  deserving 
Brahmanas  with  Payasa  mixed  with  ghee,  under  the  constella- 
tion Krittika,  one  attains  to  regions  of  great  happiness.*!"'' 
Under  the  constellation  Rohini,  one  should,  for  freeing  oneself 
from  the  debt  one  owes  to  the  Brahmanas,  make  gifts  unto 
them  of  many  handfuls  of  venison  along  with  rice  and  ghee 
and  milk,  and  other  kinds  of  edibles  and    drinks."     One  giving 

*  What  Yiulhihhthira  wishea  to  know  is  what  conjunctions      should  be- 
utilized  for  making  what  particular  gifts. — T. 

t  'Pdyasa'  is  rice  boiled  in  sugared  milk.     It  is  a  sort    of      liquid  food 
that  is  regarded  as  very  agrecablf. — T. 


'Parva.]  ANUCA.S\NA    PARVA.  U^'i 

away  a  cow  with  a  calf  under  the  constellation  called  Soma- 
daivata  (or  Mriga9iras),  proceeds  from  this  region  of  human 
beings  to  a  region  in  Heaven  of  great  felicity.^  One  under- 
going a  fast  and  giving  away  Krigara  mixed  with  sesame, 
transcends  all  difficulties  in  the  next  world,  including  those 
mountains  with  rocks  sharp  as  razors.**  By  making  gifts,  O 
beautiful  lady,  of  cakes  and  other  food  under  the  constellation 
Punarvasu,  one  becomes  possessed  of  personal  beauty  and  great 
fame  and  takes  birth  in  one's  next  life  in  a  family  in  which 
there  is  abundance  of  food.^  Making  a  gift  of  wrought  or 
unwrought  gold,  under  the  constellation  Pushya,  one  shines  in 
effulgence  like  Soma  himself  in  regions  of  surrounding  gloom.^** 
He  who  makes  a  gift,  under  the  constellation  A9lesha,,  of  silver 
or  a  bull,  becomes  freed  from  every  fear  and  attains  to  great 
affluence  and  prosperity .^^  By  making  a  gift,  under  the  con- 
stellation Magha,  of  earthen  dishes  filled  with  sesame,  one 
■becomes  possessed  of  children  and  animals  in  this  world  and 
attains  to  felicity  in  the  next.*^-  By  making  gifts  unto  Brah- 
manas,  under  the  constellation  called  Purva-Phalguni,  of  food 
mixed  with  Phanita,  the  giver  observing  a  fast  the  while,  the 
reward  is  great  prosperity  both  here  and  hereafter.-f^^  By 
making  a  gift,  under  the  constellation  called  Uttara-Phalguni, 
of  ghee  and  milk  with  rice  called  Shashthika,  one  attains  to 
great  honors  in  Heaven.^*  Whatever  gifts  are  made  by  men 
under  the  constellation  of  Uttara-Phalguni  produce  great  merit, 
which,  again,  becomes  inexhaustible.  This  is  very  certain. ^° 
Observing  a  fast  the  while,  the  person  that  makes,  under  the 
constellation  Hasta,  a  gift  of  a  car  with  four  elephants,  attains 
to  regions  of  great  felicity  that  are  capable  of  grantijig  the 
fruition  of  every  wish.^°  By  makij)g  a  gift,  under  the  con- 
stell.ition  Chittra,  of  a  bull  and  of  good  perfumes,  one  sports  in 
bliss  in  regions  of  Ap.saras  like  the  deities  sporting  in  the  woods 
of  Nandana.-^^  By  making  gifts  of  wealth  under  the  con- 
stellation Swati,  one  attains    to  such    excellent    regions   as    one 


*  '  Var  Ihamfvna'  is  a  'carava'  or  'caraviki.'     It  is   a  fiat   earthen   cup 
or  diah.— T. 

+  'Phfmita'  is  the  inspissated  juice  of  the  sugar-cane.— T. 


8-"G  M  \  n  \  I'. H  \ n  \T A.  [  .4  V  V r'^fdoi  ii.  a 

desire?  and  wins,  beside-i,  great  fame.^^  By  making  gifts,  nnder 
the  constellation  Vic^akha,  of  a  bull,  and  a  cow  that  )-ields  a 
copious  measure  of  milk,  a  cart  full  of  paddy,  with  a  Prasanga 
for  covering  the  sime,  and  also  cloths  for  wear,*^^  a  person 
gratifies  the  Pitris  and  the  deities  and  attains  to  inexhaustible 
merit  in  the  other  world.  Such  a  person  never  meets  with  any 
calamity  and  certainly  reaches  Heaven.""  By  making  gifts  unto 
the  Brahmanas  of  whatever  articles  thev  solicit,  one  attains  to 
such  meins  of  subsistence  as  one  desires,  and  becomes  rescued 
from  Hell  and  every  calamity  that  visits  sinners  after  death. 
This  is  the  certiiu  couclusiou  of  the  scriptures." ^  Bv  making 
gifts,  under  the  constellation  Anuradha,  of  embroidered  cloth 
and  other  vestments  and  of  food,  observing  a  fast  the  while,  one 
becomes  honored  in  Heaven  for  a  hundred  Yugas."-  ^y  making 
a  gifc  under  the  constellxtion  Jyeshtha,  of  the  potherb  called 
Kala(;.aka  with  the  roots,  one  attains  to  great  prosperity  as  also 
to  such  an  end  as  is  desirable."^  By  making  unto  Brahmanas 
a  gifc  under  the  constellation  Mula,  of  fruits  and  roots,  with  a 
restrained  soul,  one  gratifies  the  Pitris  and  attains  to  a  desir- 
able end."*  By  making,  under  the  constellation  Purvashada, 
a  gifc,  unto  a  Brahmaiia  conversant  with  the  Vedas  and  of 
good  family  and  conduct,  of  cups  filled  with  curds,  while  one 
is  in  the  observance  of  a  fast,  one  takes  birth  in  one's  next 
life  in  a  family  possessed  of  abundant  kine.  One  obtains  the 
fruition  of  every  wish,  by  making  gifts,  under  the  constel- 
lation Uttarashada,  of  jugs  full  of  barley-water,  with  ghee 
and  inspissated  juice  of  sugar-cane  in  abundance."^"-^  By 
making  a  gift,  under  the  conjunction  called  Abhijit,  of  milk 
with  honey  and  ghee  unto  men  of  wisdom,  a  righteous  person 
attains  to  Heaven  and  becomes  an  object  of  attentions  and 
honor  there."^  By  making,  under  the  conjunction  Cravana,  a 
gift  of  blankets  or  other  cloth  of  thick  texture,  one  roves  freely 
through  every  region  of  felicity,  riding  on  a  white  car  of  pure 
resplendence."'*®  By  making  wich  a  restrained  soul,  under  the 
constellation  Dhanishtha,  a  gift  of  a  vehicle    with   bulls  yoked 

*  A  'prasanga'  is  a  basket  uf  bimboo  or  other  material    for   covering 
paddy.— T. 


Parva.]  INUCAS  V\A  ?  VRVa!  HH? 

thereto,  or  heaps  of  cloths  and  wealth,  one  at  once  attains  to 
Heaven  in  one's  next  life.""  By  making  gifts,  under  the  con- 
stellation Catabhishil,  of  perfumes  with  Aijuilaria  Agallocha 
and  sandal  wood,  one  attains  in  the  next  world  to  the  compa- 
nionship of  Apsaras  as  also  eternal  perfumes  of  divers  kinds.^** 
By  makiTig  gifts,  under  the  constellation  Purva-Bhfidrapada, 
of  Rajamiisha,  one  attains  to  great  happiness  in  next  life  and 
becomes  possessed  of  an  abundant  stock  of  every  kind  of  edibles 
and  fruits.**^  One  who  makes,  under  the  constellation  Uttara, 
a  gift  of  mutton,  gratifies  the  Pitris  by  such  an  act  and  attains 
to  inexhaustible  merit  in  the  next  world.'^"  Unto  one  who 
makes  a  gift,  under  the  constellation  Revati,  of  a  cow  with  a 
vessel  of  white  copper  for  milking  her,  the  cow  so  given  away 
approaches  in  the  next  world,  ready .  to  grant  the  fruition  of 
every  wish."*^  By  making  a  gift,  under  the  constellation  A(}wini, 
of  a  car  with  steeds  yoked  thereto,  one  takes  birth  in  one's 
next  life  in  a  fuaily  possessed  of  abundant  elephants  and  steeds 
and  cars  and  becomes  endued  with  great  energy.^*  By  making, 
under  the  constellation  Bharani,  a  gift  unto  the  Brahmanas  of 
kine  and  sesame,  one  attains  in  one's  next  life  great  fame  and 
abundant  kine.' — ^^ 

"  Bhishma  continued, — 'Even  thus  did  Nilrada  discourse 
unto  Devaki  upon  the  subject  of  what  gifts  should  be  made 
under  what  constellations.  Devaki  herself,  having  heard  this 
discoui'se,  recited  it  in  her  turn  unto  her  daughters-in-law  {viz-^ 
the  spouses  of  Krishna).'  "^^ 


Section   LXV. 

"Bhishma  said, — 'The  illustrious  Atri,  the  son  of  the  Grand- 
sire  Brahman,  said, — They  who  make  gifts  of  gold  are  .said  to 
make  gifts  of  every  thing  in  the  world.^ — ^"^ii'g  Haricchandra 
said  that  the  gift  of  gold  is  .sin-cleansing,  leads  to  long  life,  and 
becomes  productive  of  iiiexhaustible  merit  unto  the  Pitris.* 
Manu  has  said  that  a  gift  of  drink  is  the  be.st  of  all  gifts: 
therefore  should  a  man  cause  wells  and    tanks   and    lakes   to  be 


*  'RrijamHsha'  is  a  kind  of  bean.     It  is  the  Vigna  sinensii,  syn.     Doli- 
cfiOi  sinennia,  Linn.— T. 

[     43     ] 


3oS  mahabharata!  [Aniicilsanika 

excavated.'     A  well  full  of  water  and    from    which  diverse  crea- 
tures draw    water,  is  said    to   take   off  half  the    sinful   acts  of 
the  person  who  has  excavated    it.*     The  whole  race    of  a  person 
is  rescued  from  hell  and  sin  in  whose    well  or  tank  or  lake   kine 
and  Brfihraanas  and  righteous  people   constantly   quench   their 
thirst.^     That    man   transcends   every   kind    of  calamity   from 
whose  well  or  tank  every    one   draws   water    without    restraint 
during  the  summer  season.®     Ghee  is  said   to  gratify    the   illus- 
trious Vrihaspati,  Pushan,    Bhaga,  the   twin   A^wins,  and   the 
deity  of  fire.''     Ghee  is  possessed  of  high  medicinal   virtues.     It 
is  a  high  requisite  of  Sacrifice.     It    is   the   best   of  all   liquids. 
The  merit  a  gift  of  ghee  produces  is  very    superior.®     That  man 
who  is  desirous  of  the   reward    of  happiness  in  the   i>ext    world, 
who  wishes  for   fame   and   prosperity,  should,  with   a   cleansed 
soul  and  having  purified    himself,  make  gifts  of  ghee   unto   the 
Brahman as.^     Upon  that    man  who  makes    gifts   of  ghee    unto 
the    Brahmanas    in    the    month    of   Agwin,  the    twin    AQwins, 
gratified,  confer  personal  beauty.-^"     Rakshasas  never  invade  the 
abode  of  that  man  who    makes   gifts   unto   the    Brahmanas   of 
Payasa   mixed   with    ghee.^^     That    man    never   dies   of  thirst 
who  makes  gifts  unto  the  Brahmanas  of  jars   filled  with    water. 
Such  a  person    obtains   every    necessary    of  life   in    abundance, 
and  has    never  to    undergo    any    calamity    or   distress.^-     That 
man,  who  with  great  devotion  and  restrained  senses  makes  gifts 
unto  the  foremost  of  Brahmanas,  is  said  to    take  a   sixth  part  of 
the  merits  won  by  the   Brahmanas   by  their   penances.^^     That 
man  who  makes  presents,  unto    Brahmanas  having    the    means 
of  life,  of  fire- wood  for  purposes  of  cooking  as   also  for  enabling 
them  to  drive  cold,  finds  all  his  purposes  and  all  his  acts  crown- 
ed  with   success.     Such   a   one    is   seen    to   shine    with   great 
splendour  over   all    his   enemies."'^''     The    illustrious   deity   of 
fire  becomes  pleased  with  such  a    man.     As  another   reward,  he 
never  becomes   divested   of  cattle,  and    he    is   sure   to   achieve 
victory  in   battle.^*^     The   man    who  makes   a   gift   of  an    um- 
brella obtains   children  and  great   prosperity.     Such  a  person  is 
-never  affected  by  any  eye-disease.     The  merits  also  that   spring 
from  the  performance    of  a   sacrifice    become   his.-'^     That   man 
who  mikes  a  gift  of  an   umbrella  in   the   season   of  summer  or 


rarva.]  anucasana  paiiva.  S39 

Tains,  has  never  to  meet  with  any  heart-burning  on  any 
account. ^^  Such  a  man  quickly  succeeds  in  freeing  himself 
from  every  ditficulty  and  impediment.  The  highly  blessed  and 
illustrious  Rishi  Gaudily  a  has  said  that  of  all  gifts,  the  gift  of 
a  car,  O  king,  is  the  best.'  "^'•'"-*^ 


Section  LXVI. 

"Yudhishthira  said, — 'I  desire  to  hear,  0  grandsirc.  what 
the  merits  are  of  that  person  who  makes  the  gift  of  a  pair  of 
sandals  unto  a  Brahmana  whose  feet  are  burning  or  being 
scorched  by  hot  sands  while  walking.''- 

"Bhishma  said, — 'The  man  that  gives  unto  the  Brahmanas 
sandals  for  the  protection  of  their  feet,  succeeds  in  crushing 
all  thorns  and  tran?cends  every  kind  of  difficulty,"  Such  a 
man,  0  Yudhishthira,  stays  over  the  heads  of  all  his  foes. 
Vehicles  of  pure  splendour,  with  mules  harnessed  thereto,  and 
made  of  gold  and  silver,  0  monarch,  approach  him.  He  who 
makes  a  gift  of  sandals  is  said  to  earn  the  merit  of  making  the 
gift  of  a  vehicle  with  well-broken  steeds  yoked  thereto.'^"* 

"Yudhislithira  said, — 'Do  thou  tell  me  in  detail  once  more, 
0  grandsire,  of  the  merits  that  attach  to  gifts  of  sesame  and 
land,  and  of  kine  and  food  '.'^ 

"Bhishma  said, — 'Do  thou  hear,  0  son  of  Kunti,  what  the 
merits  are  that  attach  to  the  gift  of  sesame.  Hearing  me,  do 
thou  then,  0  best  of  the  Kurus,  make  gifts  of  sesame  according 
to  the  ordinance."  Sesame  seeds  were  created  by  the  Self-born 
Brahman  as  the  best  food  for  the  Pitris.  Hence,  gifts  of  sesame 
seeds  always  gladden  the  Pitris  greatly.^  The  man  who  makes 
gifts  of  sesame  seeds,  in  the  month  of  Miigha,  unto  the  Brah- 
manas, has  never  to  see  Hell  which  abounds  with  all  frightful 
creatures.'*  He  who  adores  the  Pitris  with  ofterings  of  sesame 
seeds  is  regarded  as  worshipping  the  deities  in  all  the  sacrifices. 
One  should  never  make  a  Craddha  with  offerings  of  sesame 
seeds  without  cherishing  some  purpose.*^     Sesame  seeds   sprang 


*  There  may  be  'akama'  and  'sakfinia'  acts,  i.  e-,  acts!  without  desire 
of  fruit  and  acts  with  desire  of  fruit.  A  Craddha  with  Tila  or  se-'jame 
should  never  be  made  without  derive  of  fruit.— T, 


3-iO  MAHABHARATA.  [Amicasanika 

from  the  limbs   of  the    great    Rishi    Ka9yapa.     Hence,  in    the 
matter  of  gifts,  they  have  come  to  be  regarded  as   possessed   of 
high  efficacy.-^"     Sesame  seeds   bestow  both  prosperity   and  per- 
sonal beauty  and  cleanse   the   giver   of  all    his   sins.     It   is   for 
this  reason  that  the  gift   of  sesame  seeds   is   distinguished    over 
the  gift  of  every    other   article.-^^     Apastamva    of  great   intelli- 
gence, and  Cankha  and  Likhita,  and  the  great  Rishi   Gautama, 
have  all  ascended  to  Heaven  by   having    made   gifts   of  sesame 
seeds.^'     Those  Brahmanas  that  make    Homa    with   offerings  of 
sesame,  abstain    from  sexual  intercourse,  and   are   observant   of 
the   religion   of  Pravritti   or   acts,  are   regarded   as   equal    (in 
purity  and  efficacy)  to  vaccine  Havi.^^     The  gift  of  sesame  seeds 
is  distinguished  above  all  gifts.     Amongst   all   gifts,  the  gift   of 
sesame  is  regarded  as  productive   of  inexhaustible   merit.^*     In 
ancient   times  when    Havi   (clarified   butter)    on   one   occasion 
had  become  unobtainable,  the  Rishi  Ku(;ika,  O  scorcher  of  foes, 
made  offerings  of  sesame   seeds  to  his  three   sacrificial   fires   and 
succeeded  in  attaining  to  an  excellent  end.^^     I  have   thus   said 
unto  thee,  0  chief  of  the  Kurus,  what  the  regulations  are   res- 
pecting the  excellent  gift  of  sesame   seeds.     It  is  in  consequence 
of  these  regulations  that  the  gift  of  sesame   seeds  has   come   to 
be  regarded  as  fraught  with  very    superior   merit.^*'     After   this, 
listen  to  what  I  would  say.     Once  on   a    time   the   deities,  de- 
sirous of  making  a  Sacrifice,  repaired,  O   monarch,  to  the   pre- 
sence of  the  Self-born  Brahman."     Having   met    Brahman,  de- 
sirous as  they  were  of  performing  a  sacrifice  on  the   Earth,  they 
begged  him  for  a  piece   of  auspicious   earth,  saying, — We  want 
it  for  our  sacrifice  ! — ^^ 

"  'The  deities  said, — 0  illustrious  one,  thou  art  the  lord  of 
all  the  Earth  as  also  of  all  the  deities  !  With  thy  permission, 
O  highly  blessed  one,  we  desire  to  perform  a  sacrifice  !^^  The 
person  who  has  not  obtained  by  lawful  means  the  earth  whereon 
to  make  the  sacrificial  altar,  earns  not  the  merit  of  the  sacri- 
fice he  performs.""  Thou  art  the  Lord  of  all  the  universe 
consisting  of  its  mobile  and  immobile  objects.  Hence,  it  be- 
hooveth  thee  to  grant  us  a  piece  of  earth  for  the  sacrifice  we 
wish  to  make  ! — "^ 

"  'Brahman  said, — Ye  foremost  of  deities,  I  shall  give  you  a 


Parva.]  anucasana  parva.  341 

piece  of  carLh  whcroon,  ye  sons  of  Kacjyapa,  you    shall    perform 
your  iutcnded  sacrifice  ! — "' 

"  'The  deities  aaid, — Our  wishes,  0  holy  one,  have  been 
crowned  with  fruition.  We  shall  perform  our  sacrifice  even 
here  with  large  Dakshina  !  Let,  however,  the  Munis  always 
adore  this  piece  of  Earth  '^'^  Then  there  came  to  that  place 
Agastya  and  Kanwa  and  Bhrigu  and  Atri  and  Vrishakapi, 
and  Asita  and  Devala."*  The  high-souled  deities  then,  0  thou 
of  unfading  glory,  performed  their  sacrifice.  Those  foremost  of 
gods  concluded  it  in  due  time."°  Having  completed  that  sacri- 
fice of  theirs  on  the  breast  of  that  foremost  of  mountains,  viz., 
Himavat,  the  deities  attached  to  the  gift  of  earth  a  sixth  part 
of  the  merit  arising  from  their  sacrifice."^  The  man  who  makes 
a  gift  of  even  a  span  of  earth  (unto  a  Brahmana)  with  rever- 
ence and  faith,  has  never  to  languish  under  any  difficulty  and 
has  never  to  meet  with  any  calamity."^  By  making  a  gift  of 
a  house  that  keeps  out  cold,  wind,  and  sun,  and  that  stands 
upon  a  piece  of  clean  land,  the  giver  attains  to  the  region  of 
the  deities  and  does  not  fall  down  even  when  his  merit  becomes 
exhausted.'^  By  making  a  gift  of  a  residential  house,  the  giver, 
possessed  of  wisdom,  lives,  O  king,  in  happiness  in  the  com- 
pany of  Cakra.  Such  a  person  receives  great  honors  in  Hea- 
ven."^ That  person  in  whose  house  a  Brahmana  of  restrained 
senses,  well-versed  in  the  Vedas,  and  belonging  by  birth  to  a 
family  of  preceptors,  resides  in  contentment,  succeeds  in  attain- 
ing to  and  enjoying  a  region  of  high  felicity.*""  After  the 
same  manner,  0  best  of  the  Bharatas,  by  giving  away  a  shed 
for  the  shelter  of  kine  that  can  keep  out  cold  and  rain  and 
that  is  substantial  in  structure,  the  giver  rescues  seven  gene- 
rations of  his  race  (from  Hell)."^  By  giving  away  a  piece  of 
earth  worthy  of  tillage,  the  giver  attains  to  excellent  prosperity. 
By  giving  a  piece  of  earth  containing  mineral  wealth,  the  giver 
aggrandises  his  family  and  race.^^  One  should  never  give  away 
earth  that  is  barren  or   that   is   burnt   (arid)  ;  nor   should   one 

*  Whan  a  residential  house  is  given  away  unto  such  a  Brfihmana  and 
the  receiver  resides  in  it,  the  giver  reaps  the  reward  indicated.  It  does 
not  refer  to  the  hospitable  shelter  to  such  a  Brahmana  given  by  one  in 
one's  own  houyo.— T. 


3'i2  MAHABHARATA.  [Anucasaniksi- 

give  away  any  earth  that  is  in  close  vicinity  to  a  crematorium, 
or  that  has  been  owned  and  enjoyed  by  a  sinful  person  before 
such  gift.^^  When  a  man  performs  a  Craddha  in  honor  of  the 
Pitris  on  earth  belonging  to  another  person,  the  Pitris  render 
both  the  gift  of  that  earth  and  the  Craddha  itself  futile.*^* 
Hence,  one  possessed  of  wisdom  should  buy  even  a  small  piece 
of  earth  and  make  a  gift  of  it.  The  Pinda  that  is  offered  to 
one's  ancestors  on  earth  that  has  been  duly  purchased,  becomes 
inexhaustible.-]-^'  Forests,  and  mountains,  and  rivers,  and 
Tirthas,  are  regarded  as  having  no  owners.  No  earth  need  be 
purchased  here  for  performing  Craddhas.^^  Even  this  has  been 
said,  O  king,  on  the  subject  of  the  merits  of  making  gifts  of 
earth.  After  this,  0  sinless  one,  I  shall  discourse  to  thee  on 
the  subject  of  the  gift  of  kine.^''  Kine  are  regarded  as  superior 
to  all  the  ascetics.  And  since  it  is  so,  the  divine  Mahadeva 
for  that  reason  performed  penances  in  their  company.^^  Kine, 
O  Bharata,  dwell  in  the  region  of  Brahman,  in  the  company 
of  Soma.  Constituting  as  it  does  the  highest  end,  regenerate 
Rishis  crowned  with  success  strive  to  attain  to  that  very  re- 
gion.^^  Kine  benefit  human  beings  with  milk,  ghee,  curds, 
dung,  skin,  bones,  horns,  and  hair,  0  Bharata.*"  Kine  do  not 
feel  cold  or  heat.  They  always  work.  The  season  of  rains  also 
cannot  afflict  them  at  all.*^  And  since  kine  attain  to  the 
highest  end,  {viz.,  residence  in  the  region  of  Brahman),  in  the 
company  of  Brahmanas,  therefore  do  the  wise  say  that  kine 
and  Brahmanas  are  equal. *^  In  days  of  yore,  king  Rantideva 
performed  a  grand  sacrifice  in  which  an  immense  number  of 
kine  were  offered  up  and  slaughtered.  From  the  juice  that 
was  secreted  by  the  skins  of  the  slaughtered  animals,  a  river 
was  formed  that  came  to  be  called  by  the  name  of  Charma- 
nwati.*^  Kine  no  longer  form  animals  fit  for  sacrifice.  They 
now  constitute  animals  that  are    fit    for   gift.     That   king    who 


*  To  this  day,  in  Bengal  at  least,  a  tenant  never  performs  the  first 
Craddha  or  a  Poojah  (worship  of  the  deities)  without  obtaining  in  the 
first  instance  the  permission  of  the  landlord.  There  is  in  Craddhas  a 
Eajavarana  or  royal  fee  payable  to  the  owner  of  the  earth  on  which  the 
Ci'addha  is  performed. — T. 

t  'Xasyam'  is  explained  by  the  Commentator  as  'kritayum.' — T. 


'Parva.]  anucasana  parva!  PA^ 

"makes  gifts  of  kiiie  unto  foremost  of  Brfilimaiias,  0  monarch, 
•is  sure  to  cross  over  every  calamity  even  if  he  falls  into  it.  The 
man  who  makes  a  gift  of  a  thousand  kine  has  not  to  go  to 
j^qJj  44-15  Such  a  person,  O  ruler  of  men,  obtains  victory  every- 
where. The  very  chief  of  the  deities  had  said  that  the  milk 
of  kine  is  nectar.'"'  For  this  reason,  one  who  makes  a  gift  of  a 
cow  is  regarded  as  making  a  gift  of  nectar.  Persons  conver- 
sant with  the  Vedas  have  declared  that  the  Ghee  manu- 
factured from  vaccine  milk  is  the  very  best  of  all  libations 
poured  upon  the  sacrificial  fire.^^  For  this  reason,  the  man 
who  makes  a  gift  of  a  cow  is  regarded  as  making  a  gift  of  a 
libation  for  sacrifice.  A  bovine  bull  is  the  embodiment  of 
Heaven.  He  who  makes  the  gift  of  a  bovine  bull  ujito  an 
accompUshed  Brahman  a,  receives  great  honors  in  Heaven. 
Kine,  O  chief  of  Bharata's  race,  are  said  to  be  the  life  breaths 
of  living  creatures.*®"*^  Hence,  the  man  who  makes  the  gift 
•of  a  cow  is  said  to  make  the  gift  of  life-breaths.  Persons  con- 
versant with  the  Vedas  have  said  that  kine  constitute  the  great 
refuge  of  living  creatures.^"  Hence,  the  man  who  makes  the 
gift  of  a  cow  is  regarded  as  making  the  gift  of  what  is  the 
high  refuge  of  all  creatures.  The  cow  should  never  be  given 
away  for  slaughter  (i.  e.,  unto  one  who  will  kill  her)  •  nor 
should  the  cow  be  given  unto  a  tiller  of  the  soil  ;  nor  should 
the  cow  be  given  unto  an  atheist.  The  cow  should  not  also, 
0  chief  of  the  Bharatas,  be  given  unto  one  whose  occupation 
is  the  keep  of  kine.*^^  The  wise  have  said  that  the  person 
who  gives  away  the  cow  unto  any  of  such  sinful  persons  has  to 
sink  in  everlasting  Hell.^"  One  should  never  give  unto  a 
Brahmana  a  cow  that  is  lean,  or  that  produces  calves  that  do 
•not  live,  or  that  is  barren,  or  that  is  diseased,  or  that  is  defec- 
tive of  limb,  or  that  is  worn  out  with  toil."  The  man  that 
gives  away  ten  thousand  kine  attains  to  Heaven  and  sports  in 
bliss  in  the  companionship  of  Indra.  The  man  who  makes 
gifts  of  kine  by  hundred  thousands   acquires    many    regions   of 

*  'Kiufi^a'  is  either  one  who  tills  the  soil  with  the  aid  of  bulla  or 
oae  who  slays  cattle.  Havintf  first  mentioned  'vadhartham,'  'kin&^a* 
should  be  here  taken  for  a  tiller.  'Kasai,'  meaning  butcher,  seems  to 
be  a  cyrruptiou  of  the  word  'kinufa.'— T. 


344  \T.VTT.vnn.\.RATA.  [Anu'^finnika 

inexhaustible  felicity.''*  Thus  have  I  recited  to  thee  the  merits 
attaching  to  the  gift  of  kine  and  of  sesame,  as  also  to  the  gift 
of  earth.  Listen  now  to  me  as  I  discourse  to  thee  upon  the 
gift  of  food,  0  Bharata.^^  The  gift  of  food,  O  son  of  Kunti, 
is  regarded  as  a  very  superior  gift.  King  Rantideva  in  days 
of  yore  ascended  to  Heaven  by  having  made  gifts  of  food.^® 
That  king  who  makes  a  gift  of  food  unto  one  that  is  toil-worn 
and  hungry,  attains  to  that  region  of  supreme  felicity  which 
is  the  Self-born's  own.^^  Men  fail  to  attain,  by  gifts  of  gold 
and  robes  and  of  other  things,  to  that  felicity  which  givers  of 
food  succeed  in  attaining  to,  0  thou  of  great  puissance  !^"  Food 
is,  indeed,  the  first  article.  Food  is  regarded  as  the  highest 
prosperity.  It  is  from  food  that  life  springs,  as  also  energy  and 
prowess  and  strength.*^^  He  who  always  makes  gifts  of  food, 
with  attention,  unto  the  righteous,  never  falls  into  any  dis- 
tress. Even  this  has  been  said  by  Para^ara.^"  Having  wor- 
shipped the  deities  duly,  food  should  be  first  dedicated  to  them. 
It  has  been  said,  0  king,  that  the  kind  of  food  that  is  taken 
by  particular  men  is  taken  also  by  the  deities  those  men  wor- 
ship.*"^ That  man  who  makes  gifts  of  food  in  the  lighted 
fortnight  of  the  month  of  Kartika,  succeeds  in  crossing  every 
difficulty  here  and  attains  to  inexhaustible  felicity  hereafter.®" 
That  man  who  makes  a  gift  of  food  unto  a  hungry  guest  arriv- 
ed at  his  abode,  attains  to  all  those  regions,  O  chief  of  Bhara- 
ta's  race,  that  are  reserved  for  persons  acquainted  with  Brah- 
ma."^ Tho  man  who  makes  gifts  of  food  is  sure  to  cross  every 
difficulty  and  distress.  Such  a  person  crosses  over  every  sin  and 
cleanses  himself  of  every  evil  act."*  I  have  thus  discoursed  to 
thee  upon  the  merits  of  making  gifts  of  food,  of  sesame,  of 
earth,  and  of  kine.'  "*'^ 


*  One  need  not  dedicate  unto  one's  deities  any  otlier  food  than  what 
one  takes  oneself.  In  the  'Ramayana'  it  has  been  said  that  Rama 
offered  unto  the  Pitris  aatringent  fruits  while  he  was  in  exile,  for  these 
fruitd  where  his  own  food  at  the  time  he  dedicated  them  to  his  ances- 
tors. The  Pigfichas  dedicate  carrion  unto  their  deities  for  they  them- 
selves subsist  upon  carrion. — T. 


I^riri  .<] 


Section  LXVII. 


"Vu(ihl-<hthiri  sal.l,— r  hivo  heird,  O  sire,  of  tlio  merits 
of  the  different  kinds  of  gift  u[hhi  which  thou  hist  discoursed 
to  me.  I  understand,  0  Bliaruta,  that  the  gift  of  food  i3 
espo-ially  laud-vble  and  superior.*  What,  however,  are  the 
greit  merits  of  making  gifts  of  drink.  I  desire  to  hear  of  this 
in  detail,  0  grandsire  ! '^ 

"Bliishma   said, — 'I    shall,   0   chief  of  Bharata's   race,  dis- 
course to  thee   upon    this   subject.     Listen    to    me,  0    thou   of 
unbaffled  prowess,  as  I  speak  to  thee  !^     I  shall,  0   sinless  one, 
discourse  unto  thee  of  gifts  beginning  with  that  of  drink.     The 
merit  that  a    man    acquires   by    making   gifts   of  food    and    of 
drink  is  such  that  the  like  of  it,  I  think,  is   incapable   of  being 
acquired  through  any  other  gift.     There  is  no  gift,  therefore,  that 
is  superior  to  thit  of  either  food  or  drink.     It   is  from  food   that; 
all  living  cre.vture^  are  able  to  exist.*"*^     For  this  reason,  food  is 
regardeil  as  a  very  superior  object  in  all  the  worlds.     From  food 
the  .strength  and  energy  of  living  creatures  constantly  increases.* 
Hence,  the  lord  of  all  cre.itures  has   himself  said   that   the   gift 
of  food  is  a    very    superior   gift.     Thou    hast   heard,  0   son   of 
Kunti,  what  the  auspicious  words  are  of  Savitri  herself  (on  the 
subject  of  the  gift   of  food).'     Thou    knowest    for   what   reason 
those  words  were  said,  wh.at  those    words    were,  and   how   they 
were  said    in   course   of  the   sacred    Mantras,  0    thou   of  great 
intelligence.     A  man,  by  making  a  gift  of  food,   really    makes  a 
gift  of  life  itself.^     There  is  no  gift  in  this   world   that   is  supe- 
rior to  the  gift  of  life.     Thou  art    not    unacquainted    with    this 
saying  of  Loma^va,  0    thou   of  mighty    arms  !^     The   end   that 
was  attained  to  in  former  days  by  king  Civi   in    consequence   of 
his  having  granted  life  to    the    pigeon    is   acquired   by    him,  O 
monarch,  who  makes  a  gift  of  food  unto  a  Brahmana.'"     Hence, 
it  has  been  heard  by  us  that  they   that  give    life   attain  to   very 
superior  regions  of  felicity  in    after   life.     Food,  0   best   of  the 
Kurus,  may  or  may  not  be  superior   to   drink."     Nothing  can 
exist  without  the   aid   of  what   springs  from  water.     The   very 
lord  of  all  the   planets,  viz.,  the    illustrious   Soma,  has  sprung 
from  water."     Amrita  and   Sudha   and    S\\-udhft   aud    milk;  as 

[     44     ] 


^40  MAHARflARATA."  [AlUlcriSCinU-d 

also  every  kind  of  food,  the  deciduous  herbs,  0  monarch,  and 
creepers  (medicinal  and  of  other  virtues),  spring  from  water.** 
From  these,  0  king,  the  life-breaths  of  all  living  creatures  flow-. 
The  deities  have  nectar  for  their  food.  The  Nagas  have 
Sudha."  The  Pitris  have  Swadha  for  theirs.  The  animals 
have  herbs  and  plants  for  their  food.  The  wise  have  said  that 
rice,  &c.,  constitute  the  food  of  human  beings.-^^  All  these, 
O  chief  of  men,  spring  from  water.  Hence,  there  is  nothing 
superior  to  the  gift  of  water  or  drink.**  If  a  person  wishes  to 
secure  prosperity  for  himself,  he  should  always  make  gifts  of 
drink.  The  gift  of  water  is  regarded  as  very  praiseworthy.  It 
leads  to  great  fame  and  bestows  long  life  on  the  giver.*'  The 
giver  of  water,  0  son  of  Kunti,  always  stays  over  the  heads 
of  his  enemies.  Such  a  person  obtains  the  fruition  of  all  his 
wishes  and  earns  everlasting  fame.*"  The  giver,  O  chief  of 
men,  becomes  cleansed  of  every  sin  and  obtains  unending  feli- 
city hereafter  as  he  proceeds  to  Heaven,  0  thou  of  great  splen- 
dour. Manu  himself  has  said  that  such  a  person  earns  regions 
of  inexhaustible  bliss  in  the  other  world.'  '■*^ 


Section  LXYIIL 

"Yudhishthira  said, — 'Do  thou  discourse  to  me  once  again, 
0  grandsire,  upon  the  merits  attaching  to  gifts  of  sesame  and 
of  lamps  for  lighting  darkness,  as  also  of  food  and  robes.'* 

"Bhishma    said, — 'In    this   connection,    O    Yudhishthira,  is 

recited  the  narrative  of  the  discourse  that  took  place  in  ancient 

times  between  a  Brahmana  and  Yama.^     In  the   country    lying 

between  the  rivers  Ganga  and  Yamuna,  at  the  foot  of  the    hills 

called  Yamuna,  there   was   a    large    town    inhabited    by    Brah- 

manas.^     The  town  was  celebrated  under   the    name    of  Parna- 

^ala  and  was  very   delightful    in    appearance,  O  king.     A  large 

number  of  learned  Brahmanas   lived    in    it.*     One   day,  Yama, 

the  ruler  of  the  dead,-  commanded  a  messenger  of  his,  who  was 

clad  in  black,  endued  with    blood-red    eyes    and    hair   standing 

erect,  and  possessed  of  feet,  eyes,  and  nose  all  of  which,  resembled 

tho?e  of  a  crow,  saying.^ — Go   thou    to    the  town   inhabited  by 

.Br,ihn»ni3  and  bring  ^hither  .the'p3r39n  known  by  the    n:ime   of 


Parva.]  anucasan.v  parva."  347 

Carmin  and  belonging  by  birth  to  the  race  of  Agastya."     He  h 
intent  on  mental  tranquillity  and    possessed   of  learning.     Ho  is 
a  preceptor  engaged  in  teaching   the    Vcdas   and   his    practices 
are  well-known.     Do  not  bring    me   another   person    belonging 
to  the  same  race  and  living  in  the  same    neighbourhood/     This 
other  man  is  equal    unto   him    I    want   in    virtues,  study,  and 
birth.     In  respect  of  children  and  conduct,  this  other  resembles 
the  intelligent  Carmin.^     Do  thou  bring   the  individual    I  have 
in  view.     He    should    be    worshipped    with    respect   (instead  of 
being  dragged  hither   with    irreverence). — The    messenger,  pro- 
ceeding to  the  place,  did  the  very  reverse   of  what  he  had   been 
bidden  to  do.'-*     Attacking  that  person,  he  brought  him  Avho  had 
been  forbidden    by    Yama    to   be    brought.     Possessed   of  great 
energy,  Yama  rose  up  at  the  sight  of  the  Brahmana   and   wor- 
shipped him  duly.^"     The  king   of  the   dead   then    commanded 
his  messenger,  saying, — Let  this   one   be    taken    back,  and   let 
the  other  one  be  brought    to    me  ! — When    the   great  judge  of 
the  dead  said  these  words,  that    Brahmana  addressed   him   and 
said, — I  have  completed  my   study   of  the   Vedas   and   am    no 
longer  attached  to  the   world.     Whatever   period    may   yet   re- 
main of  my    mortal  existence,  I    wish   to   pass,  dwelling   even 
here,  O  thou  of  unfading  glory  ! — ^^"^^ 

"  'Yama  said, — I  cannot  ascertain  the  exact  period,  ordained 
by  Time,  of  one's  life,  and  hence,  unurged  by  Time,  I  cannot 
allow  one  to  take  up  one's  residence  here.  I  take  note  of  the 
acts  of  righteousness  (or  otherwise)  that  one  does  in  the  world." 
Do  thou,  O  learned  Brahmana  of  great  splendour,  return  im- 
mediately to  thy  abode.  Tell  me  what  also  is  in  thy  mind  and 
what  I  can  do  for  thee,  O  thou  of  unfading  glory  I* — ^* 

"  'The  Brahmana  said, — Do  thou  tell  me  what  those  acts  are 
by  accomplishing  which  one  may  earn  great  merit.  O  best  of 
all  beings,  thou  art  the  foremost  of  authorities  (on  this  subject) 
in  even  the  three  worlds  ! — ^^ 

"  'Yama  said, — Do  thou    hear,  O   regenerate   Rishi,  the   ex- 

*  The  first  line  of  13  and  the  last  line  of  14  are  very  ter^^e.  'Kalasya 
vihitara,'  as  explained  by  the  Commentator,  is  'ayuh  pramanani  ;'  'na 
prapnomi' is 'na  janarai.'  The  sense  is  that  'unurged  by  Time,  I  can- 
not allow  thee  to  take  up- thy  residence  here' — T, 


34S  MAHAr.HARATA.  [AnucaattTiika 

cellent  ordinances  regarding  gifts.     The  gift    of  sesame   seeds  is 
a  very  superior  gift.     It  produces   everlasting    merit.^*     O  fore- 
niost  of  regenerate   ones,   one   should    make    gifts   of  as    much 
sesame  as  one  can.     By  making  gifts  of  sesame  every    day,   one 
is  sure  to  attain  the  fruition  of  one's   every    wish.^^     The  gift  of 
sesame  at  Craddhas   is   applauded.     Verily,  the   gift    of  sesame 
is  a  very  superior  gift.     Do   thou    make   gifts   of  sesame   unta 
the  Brahmanas  according  to  the   rites   ordained    in   the   scrip- 
tures.-*^     One  should,  on  the  day  of  the  full  moon  of  the   month 
of  Vai9akha,  make  gifts  of  sesame  unto  the  Brahmanas.     They 
should  also  be  made  to  eat  and  to  touch  sesame  on    everv   occa- 
sion  that  one  can  afford.^^     They  that  are  desirous   of  achieving 
what  is  beneficial  for  them   should,  with   their   whole   souls,  do- 
this   in   their   houses.*     Without   doubt,  men    should  similarly 
make  gifts  of  water  and   establish   resting   places   for   the   dis- 
tribution of  drinking  water.f "°     One  should    cause    tanks   and 
lakes  and  wells  to  be   excavated.     Such   acts   are   rare   in    the 
world,  O  best  of  regenerate   persons  !'-*     Do  thou   always    make 
gifts  of  water.     This  act  is  fraught  with   great    merit.     0    best 
of  regenerate  persons,  for  making  such   gifts   thou  shouldst   es- 
tablish resting  places  along    the   roads   for   the   distribution    of 
water."-     After  one  has  eaten,  the  gift  unto  one   should   especi- 
ally be  made  of  water  for  drink. — '-^ 

'"Bhishma  continued, — 'After  Yama  had  said  these  words 
unto  him,  the  messenger  who  had  borne  him  from  his  abode 
conveyed  him  back  to  it.  The  Brahmana,  on  his  return,  obey- 
ed the  instructions  he  had  received.'"**  Having  thus  conveyed 
him  back  to  his  abode,  the  messenger  of  Yama  fetched   Carmin 


*  /.  e.,  invite  Brahmanas  to  feasts  in  which  sesame  should  predomi- 
nate.— T. 

t  In  Bengal,  to  this  day,  those  who  can  afford,  particularly  pious 
ladies,  establish  shady  i-esting  places  in  the  month  of  Vai9ilkha  (the 
hottest  month  of  the  year),  by  the  side  of  the  public  roads,  for  travellers, 
■where  good  cool  drinking  water,  a  handful  of  well-drenched  oats,  and  a 
little  of  raw  sugar,  are  freely  distributed.  Such  institutions,  on  the  old 
Beneras  Road  and  the  Grand  Trunk  Eoad,  considerably  refresh  travellers. 
There  are  miles  upon  miles  along  these  roads  where  good  water  is  not 
at  all  procurable. — T. 


Parva.]  ANUCASVNX  PARr\.  ^id 

whom  had  really  been  sought  by  Yama.  Taking  Carmin  unto 
him,  he  informed  his  master."*  Possessed  of  great  energy,  the 
judge  of  the  dead  worshipped  that  righteous  Brahmana,  and 
having  conversed  with  him  awhile  dismissed  him  for  being 
taken  baok  to  his  abode."*  Unto  hin)  also  Yama  gave  the  same 
instructions.  Carmin  too,  coming  hack  into  the  world  of  men, 
did  all  that  Yama  had  said."'^  Like  the  gift  of  water,  Yama, 
from  desire  of  doing  good  to  the  Pitris,  applauds  the  gift  of 
iamps  to  light  dark  places.  Hence,  the  giver  of  a  lamp  for 
lighting  a  dark  place  is  regarded  as  benefiting  the  Pitris."' 
Hence,  0  best  of  the  Bharatas,  one  should  always  give  lamps 
for  lighting  dark  spots.  The  giving  of  lamps  enhances  the 
visual  power  of  the  deities,  the  Pitris,  and  one's  own  self.*"' 
It  has  been  said,  0  king,  that  the  gift  of  gems  is  a  very 
superior  gift.  The  Brahmana,  who  having  accepted  a  gift  of 
gems,  sells  the  same  for  performing  a  sacrifice,  incurs  no  fault.'® 
The  Brahmana  who  having  accepted  a  gift  of  gems  makes  a  gift; 
of  them  unto  Brahmanas,  acquires  inexhaustible  merit  himself 
and  confers  inexhaustible  merit  upon  him  from  whom  he  had 
originally  received  them.'*  Conversant  with  every  duty,  Manu 
himself  has  said  that  he  who,  observant  of  proper  restraints, 
makes  a  gift  of  gems  unto  a  Brahmana  observant  of  pro- 
per restraints,  eirns  inexhaustible  merit  himself  and  confers 
inexhaustible  merit  upon  the  recipient.'"  The  man  who  is 
content  with  his  own  wedded  wife  and  who  makes  a  gift  of  ' 
robes,  earns  an  excellent  complexion  and  excellent  vestments 
for  himself  I  have  told  thee,  0  foremost  of  men,  what  the 
merits  are  that  attach  to  gifts  of  kine,  of  gold,  and  of  sesame, 
agreeably  to  diverse  precepts  of  the  Vedas  and  the  scriptures.'* 
One  should  marry  and  raise  offspring  upon  one's  wedded  wives. 
Of  all  acquisitions,  0  son  of  Kuru's  race,  that  of  male  issue  is 
regarded  as  the  foremost.'  "'" 


*■  What  is  meant  by  the  giving  of  lamps  is  the  placing  of  lighted 
lamps  in  dai-k  places  which  are  the  reeortH  of  men,  such  as  roads  and 
ghatf,  &c.— T. 


[Anuc'isanlkilt 


Section  LXIX. 


"Yudhishthira  said, — 'Do  thou,  0  foremost  one  of  Kuru's 
race,  discourse  unto  me  once  again  of  the  excellent  ordinances 
regarding  gifts,  with  especial  reverence,  O  thou  of  great  wisdom 
to  the  gift  of  earth.^  A  Kshatriya  should  make  gifts  of  earth 
unto  a  Brahmana  of  rit^hteous  deeds.  Such  a  Brahmana  should 
accept  the  gift  with  due  rites.  None  else,  however,  than  a 
Kshatriya  is  competent  to  make  gifts  of  Earth."  It  behooves 
thee  now  to  tell  me  what  those  objects  are  that  persons  of  all 
classes  are  free  to  bestow  if  moved  by  the  desire  of  earning 
merit.  Thou  shouldst  also  tell  me  Avhat  has  been  said  in  the 
Vedas  on  this  subject.'^ 

"Bhishma  said, — 'There  are  three  gifts  that  go  by  the  same 
name  and  that  are  productive  of  equal  merits.  Indeed,  these 
three  confer  the  fruition  of  every  wish.  The  three  objects 
whose  gifts  are  of  such  a  character  are  kine,  earth,  and  know- 
ledge.** That  person  who  tells  his  disciple  words  of  righteous 
import  drawn  from  the  Vedas  acquires  merit  equal  to  that 
which  is  won  by  making  gifts  of  earth  and  kine.^  Similarly 
are  kine  praised  (as  objects  of  gifts).  There  is  no  object  of  gift 
higher  than  they.  Kine  are  supposed  to  confer  merit  immediate- 
ly. They  are  also,  O  Yudhishthira,  such  that  a  gift  of  them 
cannot  but  lead  to  great  merit.*  Kine  are  the  mothers  of  all 
creatures.  They  bestow  every  kind  of  happiness.  The  person 
that  desires  his  own  prosperity  should  always  make  gifts  of 
kine.''  No  one  should  kick  at  Kine  or  proceed  through  the 
midst  of  kine.  Kine  are  goddesses  and  homes  of  auspicious- 
ness.  For  this  reason  they  always  deserve  worship.**  Formerly, 
the  deities,  while  tilling  the  earth  whereon  they  peribrmed  a 
sacrifice,  used  the  goad  for  striking  the  bullocks  yoked  to  the 
plough.  Hence,  in  tilling  earth  for  such  a  purpose,  one  may, 
without  incurring  censure  or  sin,  apply  the  goad  to  bullocks. 
In  other  acts,  however,  bullocks  should  never  be  struck  with 
the  goad  or  the  whip.^     When  kine  are  grazing  or  lying   down, 

*  'Of    equal   name'   because    the   word   'go'    mcana   cow,  earth,  and 
bp«ech. — T. 


Parva.]  anuc\s\n  v  pauta;  ^ol 

no  one  should  annoy  them  in  any  way.  When  thirsty  and 
they  do  not  get  water  (in  conseijnence  of  any  one  obstructing 
their  access  to  the  pool  or  tank  or  river),  kine,  by  merely 
looking  at  such  a  person,  can  destroy  him  with  all  his  relatives 
and  friends.^*^  What  creatures  can  be  more  sacred'  than  kine 
when  with  the  very  dung  of  kine  altars  whereon  Craddhas  are 
performed  in  honor  of  the  Pitris,  or  those  whereon  the  deities 
are  worshipped,  are  cleansed  and  sanctified  ?^^  That  man  who, 
before  eating  himself,  gives  every  day,  for  a  year,  only  a  hand- 
ful of  grass  unto  a  cow  belonging  to  another,  is  regarded  as 
undergoing  a  vow  or  observance  which  bestows  the  fruition  of 
every  wishes.^"  Such  a  person  acquires  children  and  fame  and 
wealth  and  prosperity,  and  dispels  all  evils  and  bad  dreams.'^* 

"Yudhishthira  said, — 'What  should  be  the  indications  of 
those  kine  that  deserve  to  be  given  away  ?  What  are  those 
kine  that  should  be  passed  over  in  the  matter  of  gifts  ?  What 
should  be  the  characters  of  those  persons  unto  whom  should 
kine  be  given  ?  Who,  again,  are  those  unto  whom  kine  should 
not  be  given  ?'" 

'Bhishma  said, — 'A  cow  should  never  be  given  unto  one 
that  is  not  righteous  in  behaviour,  or  one  that  is  sinful,  or  one 
that  is  covetous,  or  one  that  is  untruthful  in  speech,  or  one  that 
does  not  make  offerings  unto  th«  Pitris  and  deities.*^  A  person, 
by  making  a  gift  of  ten  kine  unto  a  Brahmana  learned  in  the 
Vedas,  poor  in  earthly  wealth,  possessed  of  many  children,  and 
owning  a  domestic  fire,  attains  to  numerous  regions  of  great 
felicity .^^  When  a  man  performs  any  act  that  is  fraught  with 
mei-it,  assisted  by  what  he  has  got  in  gift  from  another,  a  por- 
tion of  the  merit  attaching  to  that  act  becomes  always  his  with 
whose  wealth  the  act  has  been  accomplished.^'  He  that  pro- 
creates a  person,  he  that  rescues  a  person,  and  he  that  assign.s 
the  means  of  sustenance  to  a  person,  are  regarded  as  the  three 
sires.^**  Services  dutifully  rendered  to  the  preceptor  destroys 
sin.  Pride  destroys  even  great  fame.  The  possession  of  three 
children  destroys  the  reproach  of  ehildlcj^sness,  and  the  posses- 
sion of  ten  kine  dispels  the  reproach  of  poverty.*"  Unto  one 
that  is  devoted  .to  .  the  Vedanta-,  that  is  endued  with- grejit 
le.;)rning.  thit  has  been  iilieJ  with ■iM'isio'to,'th'at -has  a»  eo  n'plete  ' 


35 2  WAR  A  P.H  K R  A T A,  [ -^  »  J'r.T.^cr )/  /7,-a 

control  over  his   senses,  that  is  observant  of  the  restraints    luid 
down  in  the    scripture^,,  that    has    withdrawn    himself  from    all 
warldly  attachments,  unto    him  that  says  agreeable    words  unto 
all  creatures,  unto  him  that  would   never  do   an    evil    act    even 
when  impelled  by  hunger,  unto  one  that    is  mild  or   possessed  of 
a  peaceful  disposition,  unto  one  that  is   hospitable  to  all    guests, 
— verily,  unto   such    a    Brahmana,  should  a    man    possessed    of 
similar  conduct  and  owning  children  and  wives,  assign  the  means 
of  sustenance.-""^^     The  measure  of   merit    that    attaches  to  the 
gift  of  kine  unto  a  deserving  person  is    exactly   the    measure    of 
the  sin  that  attaches  to  the  act  of  robbing  a  Brahmana  of  what 
belongs  to  him.     Under  all  circumstances  should    the    spoliation 
of  what  belongs   to   a  Brahmana    be   avoided,  a)id   his   spouses 
kept  at  a  distance.'  "'^ 


SEcriON  LXX. 

■'Bhishma  said, — "In  this  connection,  0  perpetuater  of  Kuru's 
race,  is  recited   by   the   righteous   the   narrative    of  the   great 
calamity  that  overtook  king  Nriga  in  consequence  of  his   spolia- 
tion of  what  had  belonged    to  a  Brahmana.^     Sometime  before, 
certain  youths  of  Yadu's  race,  while  searching  lor    water,  came 
upon  a  hrge  well  covered    with   grass   and   creepers.'^     Desirous 
of  drawing  water  from  it,  they  laboured  very    much  for   remov- 
ing the  creepers  that  covered  its  mouth.     After  the    mouth  had 
been  cleaned,  they  beheld  within    the   well   a   very  large   lizard 
residing    within    it.      The   youths    made   strong   and    repeated 
elforts  for  rescuing   the    lizard    from    that    situation,^"*     Resem- 
bling a  very  hill  in  size,  the  lizard  was    sought    to   be    freed   by 
means  of  cords  and   leathern    tor)gs.     Not    succeeding    in    their 
intentions,  the  youths  then  went    to   Janarddana.^     Addressing 
him  thev  said. — Covering  the  entire  space   of  a    well,  there  is  a 
very  large  lizard  to  be    seen.     Notwithstanding  our  best    efforts 
we  have  not  succeeded  in    rescuing    it    from    that    situation  ! — 
Even  this  was  what  they  represented  unto  Krishna.*     Vasudeva 
then  proceeded  to  the  spot  and  took  out    the  lizard   and    ques- 
tioned it  as  who  it  was.     The  lizard  said  that    it    was   identical 
with  the  soul  of  king  Nrigi  who  had  flo-irished   in   days   of  old 


Purva.]  ANUCAilNA   f kKX k.  Sit 

and  who  had  performed  many  sacrifices/  Unto  the  lizard  that 
said  tho?e  words,  Madhava  spoke, — Thou  hadst  done  many 
righteous  acts.  No  sin  didst  thou  commit.  Why  then,  0  king, 
hist  Lhou  attained  to  such  a  distreisl'ul  end  ?  Do  thou  explain 
what  is  this  and  why  has  it  been  brought  about  ?*  We  have 
heard  that  thou  didst  repeatedly  make  gifts  unto  the  Brah- 
manas  of  hundreds  upon  hundreds  of  thousands  and  once  again 
eight  times  hundreds  upon  hundreds  of  ten  thousands  of  kine.* 
Why,  therefore,  has  this  end  overtaken  thee  ?° — Nriga  then 
replied  unto  Krishna,  saying, — On  one  occasion  a  cow  belong- 
ing to  a  Brahmana  who  regularly  worshipped  his  domestic  fire, 
escaping  from  the  owner's  abode  while  he  was  absent  from  homo 
entered  my  flock. ^®  The  keepers  of  my  cattle  included  that 
cow  in  their  tale  of  a  thousand.  In  time  that  cow  was  given 
away  by  me  unto  a  Brahmana,  acting  as  I  did  from  desire  of 
happine?s  in  heaven."  The  true  owner,  returning  home,  sought 
for  his  lost  cow  and  at  last  saw  it  in  the  house  of  another. 
Finding  her,  the  owner  said, — This  eow  is  mine  !" — The  other 
person  contested  his  claim,  till  both,  disputing  and  excited 
with  wrath,  came  to  me.  Addressing  me,  one  of  them  said, — ■ 
Thou  hast  been  the  giver  of  this  cow  ! — The  other  one  said, — 
Thou  hast  robbed  me  of  this  cow  because  she  is  mine  !" — I 
then  solicited  the  Brahmana  unto  whom  I  had  given  that  cow, 
to  return  the  gift  in  exchange  for  hundreds  upon  hundreds  of 
other  kine.  Without  acceding  to  my  earnest  solicitations,  ho 
addressed  me,  saying,^* — The  cow  I  have  got  is  well  suited  to 
time,  and  place.  She  yields  a  copious  measure  of  milk,  besides 
being  very  quiet  and  very  fond  of  us.  The  milk  she  yields  is 
very  sweet.  She  is  regarded  as  worthy  of  every  praise  in  my 
house.^^  She  is  nourishing,  besides,  a  weak  child  of  mine  that 
has  just  been  weaned.  She  is  incapable  of  being  given  up  by 
me  : — Having  said  thc-^^e  words,  the  Brahmana  went  away." 
I  then  solicited  the  other  Brahmana  oftering  him  an  exchange, 
and  saying, — Do  thou  take  a  hundred  thousand  kine  for  this 
one  cow  !^^ — The  Brahmana,  however,  replied  unto  me,  saying,— 

T— . .— ^^ ' • ■ ~ . ^^m . r^ ^~^ .^^ . ■      .     ■     ■ .^- 

*  No  partioalar  number  is   intended.     Wbat   it   meant  is— inuuiuw* 
4ble.-X. 


354  MAifABHARATAi  [Aiiuiiasanika 

I  do  not  accept  gifts  from  persons  of  the  kingly  order.  I  am 
able  to  get  on  without  help.  Do  thou  then,  without  loss  of 
time,  give  me  that  very  cow  which  was  mine  ! — Even  thus, 
O  slayer  of  Madhu,  did  that  Brahmana  speak  unto  me.^^  I 
offered  to  make  gifts  unto  him  of  gold  and  silver  and  horses 
and  cars.  That  foremost  of  Brahmanas  refused  to  accept  any 
of  these  in  gift  and  went  away,^^  Meanwhile,  urged  by  Times 
irresistible  influence,  I  had  to  depart  from  this  world.  Wend- 
ing to  the  region  of  the  Pitris  I  was  taken  to  the  presence  of 
the  king  of  the  dead.^°  Worshipping  me  duly,  Yama  address- 
ed me,  saying, — The  end  cannot  be  ascertained,  O  king,  of  thy 
righteous  deeds."^  There  is,  however,  a  little  sin  which  was 
■unconsciously  perpetrated  by  thee.  Do  thou  suffer  the  punish- 
ment for  that  sin  now  or  afterwards  a?  it  pleases  thee  !^^  Thou 
•hadst  (upon  thy  accession  to  the  throne)  sworn  that  thou 
wouldst  protect  (all  persons  in  the  enjoyment  of  their  own). 
That  oath  of  thine  was  not  rigidly  kept  by  thee.  That  tookest 
also  what  belonged  to  a  Brahmana.  Even  this  has  been  the 
-twofold  sin  thou  hast  committed  !^* — I  answered,  saying, — I 
shall  first  undergo  the  distress  of  punishment,  and  when  that 
Is  over,  I  shall  enjoy    the   happiness   that   is   in    store   for    me, 

0  lord  ! — After  I  had  said  those  words  unto  the  king  of  the 
-dead,  I  fell  down  on  the  Earth.^*  Though  fallen  down  I  still 
■could  hear  the  words  that  Yama  said  unto  me  very  loudly. 
Those  words  were, — Janarddana  the  son  of  Vasudeva  will 
rescue  thee  \"^  Upon  the  completion  of  a  full  thousand  years, 
when  the  demerit  will  be  exhausted  of  thy  sinful  act, .thou 
shalt  then  attain  to  many  regions  of  inexhaustible  felicity  that 
have  been  acquired  by  thee  through  thy  own  acts  of  righteous- 
ness !'^ — Falling  down  I  found  myself,  with  head  downwards, 
within  this  well,  transformed  into  a  creature  of  the  interme- 
'diate  order.     Memory,  however,  did    not  leave  me.^^     By    thee  , 

1  have  been  rescued  today.  What  else  can  it  testify  than  the 
puissance  of  thy  penances  ?  Let  me  have  thy  permission, 
O  Krishna  !  I  desire  to  ascend  to  Heaven  I^^ — Permitted  then 
by  Krishna,  king  Nriga  bowed  his  head  unto  him  and  then 
raQu.utei-  a-  celestial    car    and    proceeded    to   Heaven.'*     After 

Nri^i  haJ  thu?  pro3eeied  to    Heivea,  O  bejt   of  the  Bhirataa,- 

I 


Parva.]  anugas\xa  parva.'  35 


9^ 


Vasudeva  recited  this  Verse,  0  delighter  of  the  Kurus.^'*  No 
one  should  consciously  appropriate  anything  belonging  to  a 
Brahmana.  The  property  of  a  Brahmana,  if  takou,  dc:sLroys  the 
taker  even  as  the  Brahmana's  cow  destroyed  king  Nriga  !^' — • 
I  tell  thee,  agxin,  O  Partha,  that  a  meeting  with  the  good 
never  proves  fruitless.  Behold,  king  Nriga  was  rescued  from 
Hell  through  a  meeting  of  his  with  one  that  is  good.^"  As  a 
gift  is  productive  of  merit,  even  so  an  act  of  spoliation  leads 
to  demerit.  Hence  also,  O  Yudhishthira,  one  should  avoid 
doing  any  injury  to  kine.'  "*^^ 


Section  LXXI. 

"Yudhishthira  said, — '0  sinless  one,  do  thou  discourse  to  ma 
more  in  detail  upon  the  merits  that  are  attainable  by  making 
gifts  of  kine.  O  thou  of  mighty  arms,  I  am  never  satiated 
with  thy  words  ''^ 

"Bhishraa  said, — 'In  this  connection  is  recited  the  old  his- 
tory  of  the  discourse  between  the  Rishi  Uddalaki  and  him 
called  Nachiketa."  Once  on  a  time  the  Rishi  Uddalaki  en,^- 
dued  with  great  intelligence,  approaching  his  son  Nachiketa, 
said  unto  him, — Do  thou  wait  upon  and  serve  me  1^ — Upon 
the  completion  of  the  vow  he  had  observed,  the  great  Rishi 
once  more  said  unto  his  son, — Engaged  in  performing  my 
ablutions  and  deeply  taken  up  with  my  Vedic  study,*  I  have 
forgotten  to  bring  with  me  the  fire-wood,  the  Kuc^a  blades,  the 
flowers,  the  water-jar,  and  the  potherbs  I  had  gathered.  Do 
thou  bring  me  those  things  from  the  river-shore.^ — The  son 
proceeded  to  the  spot  indicated,  but  saw  that  all  the  articles 
hid  been  washed  away  by  the  current.  Coming  back  to  his 
father,  he  s'lid — I  do  not  see  the  things  1" — Arflicted  as  he 
then  was  by  hunger,  thirst,  and  fatigue,  the  Rishi  Udda- 
laki of  high  ascetic  merit,  in  a  sudden  wrath,  eursed  his  son, 
saying, — Do  thou  meet  Avith  Yama  today  !^ — Thus  struck  by 
his  sire  with  the   thunder   of  his   speech,  the   son,  with  joined 


*  The  'hence'  in  the  last  line   has    reference   to  what    Las    been    said 
before  on  the  bubject  of  kine,  and  not  to  the  first  line  of  the  Verse.— Tj 


363  MAHATJHARATA.  [A'nv^nBovihti 

hands,  said, — Be   gratified   with    me  ! — Soon,  however,  he   fell 
down    on    the   earth,  deprived   of  life.®     Beholding   Nachiketa 
prostrated    upon    the   earth,    his   sire   became   deprived   of  his 
senses  through   grief     He    too,  exclaiming, — Alas,  what  have  I 
done ! — fell  down  on   the  earth.'     Filled    with   grief  as   he   in- 
dulged in  lamentations  for  his  son,  the  rest    of  that   day   passed 
away  and   night   came.^*'     Then    Nachiketa,  0    son    of  Kuru's 
race,  drenched  by  the  tears  of  his  father,  gave  signs   of  return- 
ing life  as  he  lay  on  a  mat  of  Knqa,   grass.     His   restoration    to 
life  under  the  tears  of  his  sire  resembled   the   sprouting   forth  of 
seeds  when  drenched  with   auspicious  showers.^^     The   son  just 
restored  to  consciousness  was  still  weak.     His  body    was  smear- 
ed with  fragrant  unguents  and  he  looked  like  one  just   awaking 
from  a  deep    slumber.     The   Rishi   asked   him,  saying,^^ — Hast 
thou,  0  son,  acquired  auspicious  regions  by  thy  own  acts  ?     By 
good  luck,  thou  hast  been  restored  to  me  !     Thy  body  does   not 
seem  to  be  human  !^^ — Thus  asked   by    his   high-souled   father, 
Nachiketa  who  had  seen  every  thing  with  his   own    eyes,  made 
the  following  answer  unto  him  in  the    midst    of  the    Rishis.^* — ■ 
In  obedience  to  thy    command    I    proceeded    to   the   extensive 
region  of  Yama  which   is   possessed  of  a   delightful    effulgence. 
There  I  beheld  a   palatial    mansion    which    extended   for   thou- 
sands of  Yojanas  and  emitted   a   golden   splendour   from   every 
part."     As  soon  as   Yama   beheld    me   approaching   with   face 
towards  him,  he  commanded  his  attendants,  saying, — Give   him 
a  good  seat.— Verily,  the  king  of  the   dead,  for   thy   sake   wor- 
shipped me  with  the  Arghya  and  the  other  ingredients.^®     Thus 
worshipped  by  Yama  and  seated  in  the  midst    of  his  counsellers, 
I  then  asked  him  mildly, — I  have  come    to    thy  abode,  0  judge 
of  the  dead  !     Do  thou  assign  me  those  regions  which  I  deserve 
for  my  acts  '." — Yama  then  answered  me,  saying,— Thou  art  not 
dead,  0  amiable   one  !     Endued  with  penances,  thy  father  said 
unto  thee— Do  thou  meet  with  Yama  '—The  energy  of  thy  sire 
is  like  that  of  a  blazing   fire.     I  could  not  possibly  flilsify    that 
jipee^h  of  his.''®    Thou  hast  seen  me.  Do  thou  go  hence,  0  child  ! 
The   author   of  thy  body  is  indulging  in  lamentations   for  thee. 
Thou  art  my   dear   guest.     What   wish   of  thine   cherished   by 
thee  in   thy  heart  shall   I  grant   thee  ?    Solicit  the  fruition 


Farva.]  jlxucasjina  PinvA.  S.57 

of  whatever  desire  thou  mayst  cherish  i" — Thus  addressed  by 
him,  I  replied  unto  the  king  of  the  dead,  saying, — I  have 
arrived  within  thy  dominions  from  which  no  traveller  ever 
returns.  If  I  really  be  an  object  deserving  of  thy  attentions, 
I  deiire,  0  king  of  the  dead,  to  have  a  sight  of  those  regions 
of  hi:jh  pro=;perity  and  happiness  that  have  been  reserved  for 
doers  of  righteous  deeds  !-° — Thus  addressed  by  me,  Yama 
caused  me  to  be  mounted  upon  a  vehicle  of  splendour  as  efful- 
gent as  that  of  the  Sun  and  unto  which  were  harnessed  many 
excellent  steeds.  Bearing  me  on  that  vehicle,  he  showed  me, 
0  foremost  of  regenerate  persons,  all  those  delightful  regions 
that  are  reserved  for  the  righteous.^*  I  beheld  in  those  regions 
many  mtnsions  of  great  rasplendence  intended  for  high-souled 
persons.  Those  mansions  are  of  diverse  forms  and  are  adorned 
with  every  kind  of  gems.^^  Bright  as  the  disc  of  the  Moon, 
they  are  ornamented  with  rows  of  tinkling  bells.  Hundreds 
among  them  are  of  many  stories.  Within  them  are  pleasant 
groves  and  woods,  and  transparent  pieces  of  water.^^  Possessed 
of  the  efiful;^ence  of  lapis  lazuli  and  the  Sun,  and  made  of 
silver  and  gold,  their  complexion  resembles  that  of  the  morning 
Sun.  Some  of  them  are  immovable  and  some  movable.** 
Within  them  are  many  hi' Is  of  viands  and  enjoyable  articles, 
and  robes  and  beds  in  abundance.  Within  them  are  many 
trees  capable  of  granting  the  fruition  of  every  wish.*^  There 
are  also  many  rivers  and  roads  and  spacious  halls  and  lakes 
and  large  tanks.  Thousands  of  cars  with  rattling  wheels  may 
be  seen  there,  having  excellent  steeds  harnessed  unto  them."* 
Many  rivers  that  run  milk,  many  hills  of  ghee,  and  large 
pieces  of  transparent  water  occur  there.  Verily,  I  beheld 
many  such  regions,  never  seen  by  me  before,  of  happiness  and 
joy,  approved  by  the  king  of  the  dead.'-*^  Beholding  all  those 
objests,  I  addressed  the  ancient  and  puissant  judge  of  the  dead, 
saying, — For  whose  use  and  enjoyment  have  these  rivers  with 
eternal  currents  of  milk  and  ghee  been  ordained  ?"** — Yama 
answered  me,  saying, — These  streams  of  vaccine  milk  and 
ghee,  know  thou,  are  for  the  enjoyment  of  those  righteous  per- 
sons that  make  gifts  in  the  world  of  men.  Other  eternal 
worlds  there  are  which  are  filled  with  such    mansions   free   from 


3j8  kahabharata.   •  [Anucdsanika. 

sorrow  of  every  kind.  These  arc  reserved  for  those  persons' 
that  are  engaged  in  making  gifts  of  kine.*-^  The  mere  gift 
of  kine  is  not  worthy  of  praise.  There  are  considerations  of 
propriety  or  otherwise  about  the  person  unto  whom  kine  should 
be  given,  the  time  for  making  those  gifts,  the  kind  of  kine 
that  should  form  the  subject  of  gifts,  and  the  rites  that  should 
be  observed  in  making  the  gifts.  Gifts  of  kine  should  be  made 
after  ascertaining  the  distinctive  qualifications  of  both  Brah- 
manas  (who  are  to  receive  them)  and  the  kine  themselves 
(which  are  to  be  given  away).  Kine  should  not  be  given  unto 
one  in  Avhose  abode  they  are  likely  to  suffer  from  fire  or  the 
sun.^'*  That  Brahmana  who  is  possessed  of  Vedic  lore,  who  is 
of  austere  penances,  and  who  performs  sacrifices,  is  regarded  as 
worthy  of  receiving  kine  in  gift.  Those  kine  that  have  been 
rescuej  from  distressful  situations,  or  that  have  been  given  by 
poor  householders  from  want  of  sufficient  means  to  feed  and 
cherish  them,  are,  for  these  reasons,  reckoned  as  of  high  value.f^* 
Abstaining  from  all  food  and  living  upon  water  alone  for  three 
nights  and  sleeping  the  while  on  the  bare  earth,  one  should, 
having  properly  fed  the  kine  one  intends  to  give  away,  give 
them  unto  Brahmanas  after  having  gratified  them  also  (with 
other  gifts).^"  The  kine  given  away  should  be  accompanied  by 
their  calves.  They  should,  again,  be  such  as  to  bring  forth 
good  calves  at  the  proper  seasons.  They  should  be  accompanied 
with  other  articles  when  so  given  away.  Having  completed  the 
gift,  the  giver  should  live  for  three  days  on  only  vaccine  secre- 
tions and  forbearing  from  food  of  every  other  kind.^^  He  who 
gives  a  cow  that  is  not  vicious,  that  brings  forth  good  calves  at 
proper  intervals,  and  that  does  not  fly  away  from  the  owner's 
house,  and  accompanies  such  gift  with  a  vessel  of  white  brass 
for  milking  her^  enjoys  the  felicity  of  Heaven  for  as  many  years 


*  'Vita^okaih'  in  the  instrumental  plural  refers  to  "Bliavanaih"  or 
some  such  substantive  understood.  It  may  also  be  read  as  a  nominative 
plural,  refering  to  'Lokfih.'— T. 

t  Very  probably  what  is  said  here  is  that  only  such  kine  are  worthy 
of  beins  given  away  unto  Briihmanas,  and  not  lean  animals  bought  for 
sift.— T. 


rurva.]  ANUCASANA   PAKVA.  .^.j^ 

>as  are  measured  by  the  number  of  hairs  on  the  animal's  hody. 
He  who  gives  a  bull  unto  a  Brahmana,  that  is  well-broken  and 
capable  of  bearing  burthens,  possessed  of  strength  :uid  young 
in  years,  disinclined  to  do  any  mischief,  large-sized  and  endued 
with  energy,  enjoys  those  regions,  approved  of  the  riglileous, 
that  are  reserved  for  givers  of  kine.^^  He  is  regarded  as  a 
proper  person  for  receiving  a  cow  in  gift  who  is  known  to  be 
mild  towards  kine,  who  takes  kine  for  his  refuge,  who  is  grate- 
ful, and  who  has  no  means  of  subsistejice  assigned  unto  him. 
When  an  old  man  becomes  ill,  or  when  a  famine  occurs,  or 
when  a  Brahmana  intends  to  perform  a  sacrifice,  or  when  one 
wishes  to  till  for  agriculture,  or  when  one  gets  a  son  through 
the  eSicaoy  of  a  Homa  performed  for  the  purpose,^^  or  for 
the  use  of  one's  preceptor,  or  for  the  sustenance  of  a  child 
{born  in  the  usual  way),  one  should  give  away  a  loved  cow. 
Even  these  are  the  considerations  that  are  applauded  (in  the 
■matter  of  making  gifts  of  kine)  in  respect  of  place  and  time. 
The  kine  that  deserve  to  be  given  away  are  those  that  yield 
■copious  measures  of  milk,  or  those  that  are  well  known  (for  their 
docility  and  other  virtues),  or  those  that  have  been  purchased 
for  a  price,  or  those  that  have  been  acquired  as  honoraria  for 
learning,  or  those  that  have  been  obtained  in  exchange  by 
offering  other  living  creitures  (such  as  sheep  and  goats,  &c.,) 
or  those  that  have  been  won  by  prowess  of  arms,  or  those  that 
have  been  got  as  marriage-dower  (from  fathers  in-law  and  other 
relations  of  the  wife). — '^^ 

"  'Nachiketa  continued, — Hearing  these  words  of  Vaiva- 
•swata,  I  once  more  addressed  him,  saying, — What  are  those 
objects  by  giving  which,  when  kine  are  not  procurable,  givers 
may  yet  go  to  regions  reserved  for  men  making  gifts  of  kine  '^^ 
— Questioned  by  me,  the  wise  Yama  answered,  explaining  fur- 
ther what  the  end  is  that  is  attainable  by  making  gifts  v{  kine. 
He  said, — In  the  absence  of  kine,  a  person  by  making  gifts  of 
what  has  been  regirded  as  the  substitute  of  kine,  wins  the 
merit  of  making  gifts  of  kine.^'*  If  in  the  ab.sence  of  kine, 
one  makes  a  gift  of  a  cow  made  of  ghee,  observant  of  a  vow 
the  while,  one  gets  for  one's  use  these  rivers  of  ghee  all  of  which 
appro.\ch  one  like  au  affectionate   mother  approaching  her    loved 


360  MAEABHiRATl,  [Anicc  tBanika 

child."  If,  in  the  absence  of  even  a  cow  made  of  ghee,  one 
makes  a  gift  of  a  cow  made  of  sesame  seeds,  observing  a  vow 
the  while,  one  succeeds  with  the  assista))ce  of  that  cow  to 
trinsgresi  all  cilamities  in  this  world  and  to  enjoy  great  happi- 
ne>5  hereafter  from  these  rivers  of  milk  that  thou  beholdest  !*•* 
If,  in  the  absence  of  a  cow  made  of  sesame  seeds,  one  makes  a 
gift  of  a  cow  made  of  water,  one  succeeds  in  coming  to  these 
happy  regions  and  enjoying  this  river  of  cool  and  transparent 
water  that  is,  beiidej,  capable  of  granting  the  fruition  of  every 
wish.*^ — The  king  of  the  dead  explained  to  me  all  this  while 
I  was  his  guest,  and,  0  thou  of  unfading  glory,  great  was  the 
joy  that  I  felt  at  sight  of  all  the  wonders  he  showed  me.*'^  I 
shiU  now  tell  thee  whit  would  certainly  be  agreeable  to  thee. 
I  have  now  got  a  great  sacrifice  whose  performance  does  not  re- 
quire ma^h  weilth.  That  sacrifice  (constituted  by  gifts  of  kine) 
may  be  said  to  flow  from  me,  0  sire  !  Others  will  obtain  it  also. 
It  is  not  insonsisteiit  with  the  ordinances  of  the  Vedas.^^  The 
curse  that  thou  hidst  denounced  upon  me  was  no  curse  but  was 
in  reility  a  blessing,  since  it  enabled  me  to  have  a  sight  of  the 
grext  king  of  the  dead.  There  I  have  beheld  what  the  rewards 
are  that  attach  to  gitts.  I  shall  henceforth,  O  thou  of  great 
soul,  practise  the  duty  of  gift  without  any  doubt  lurking  in 
my  mind  respecting  its  rewards.**  And,  0  great  Rishi,  the 
righteous  Yama,  filled  with  joy,  repeatedly  told  me, — One  who, 
by  miking  frequent  gifts,  has  succeeded  in  acquiring  purity 
of  mind  should  then  make  gifts  of  kine  in  especial.*^  This 
topic  (about  gifts)  is  fraught  with  sanctity.  Do  thou  never 
disregard  the  duties  in  respect  of  gifts.  Gifts,  again,  should  be 
made  unto  deserving  [jersons,  when  time  and  place  are  suitable. 
Do  thou,  therefore,  always  make  gifts  of  kine.  Never  enter- 
tain any  doubt  in  this  respect.**  Devoted  to  the  path  of  gifts, 
many  high-souled  persons  in  days  of  yore  u?ed  to  make  gifts 
of  kine.  Fearing  to  practise  austere  penances,  they  made  gifts 
according  to  the  extent  of  iheir  power. *^  In  time  they  cast 
o.f  all  .sentiments  of  pride  and  vanity,  and  purified  their  souls. 
Engigei  in  performing  Crfiddhis  in  honor  of  the  Pitris  and 
in  all  acts  of  rigateiusness,  they  used  to  make,  according  to  the 
extaut  of  their  power,  gifts  of  kine,  and  as  the  reward   of  those 


Parva.]  anucasana  parva^  301 

acts  they  have  attained  to  Heaven  and  are  shining  in  effulgence 
for  such   righteousness/®     One   should,  on    the   eighth   day   of 
the  moon  that  is  known  by   the   name    of  Kfunyashtami,  make 
gifts  of  kine,  properly  won,  unto  the    Brahmanas,  after!  ascer- 
taining  the   eligibility    of  the    recipients  (by   the   ordinances 
already  laid  down).     After    making   the   gift,  one   should   then 
subsist  for  ten  days  together  upon  only  the    milk    of  kine,  their 
dung   and   their   urine,    (abstaining    from    all   other   food    tho 
■   while).*'-*     The  merit  that  one  acquires   by    making  a  gift   of  a 
bull  is  equal  to  that    which   attaches   to   the   divine   vow.     By 
making  a  gift  of  a  couple  of  kine  one  acquires,  as  ^the    reward 
thereof,  a  mastery  of  the  Vedas.     By    making   a   gift   of  cars 
and  vehicles  with  kine  yoked    thereto,  one   acquires   the    merit 
of  baths  in  sacred   waters.     By    making  a  gift  of  a   cow   of  the 
Kapila  species,  one  becomes  cleansed  of  all  one's    sins.*^"     Verily, 
by  giving  away  even  a  single    cow    of  the    Kajjila   species   that 
has  been  ac(|uired  by    legitimate    means,  one  becomes   cleansed 
of  all  the  sins   one    may    have   committed.     There   is   nothing 
higher  (in  point  of  taste)  than  tlie    milk    which   is   yielded   by 
kine.     The  gift  of  a  cow    is  truly  regarded   as   a   very   superior 
gift.^^     Tvine,    by    yielding    milk,    rescue    all    the    worlds    from 
calamity.     It  is  kine,  again,  that  produce  the  food   upon  whiclj 
creatures  subsist.     One  who,  knowing  the  extent  of  the   service 
that  kine  do,  does   not   entertain   in   one's   heart   affection    for 
kine,  is  a  sinner    that   is    certain    to   sink    in    Hell.*^-     If  one 
gives  a  thousand  or  a  hundred  or  ten  or  five  kine,  verily,   if  ono 
gives  unto   a  righteous   Brahmana   even    a   single   cow   which 
brings  forth  good  calves  at  proper   intervals,  one  is  sure    to   see 
that  cow  approach  one  in    Heaven    in    the    form    of  a   river   of 
sacred  water  capable  of  granting  the    fruition    of  every    wish.^* 
In  respect  of  the  prosperity  and  the  growth  that  kine  confer,  iu 
the  matter  also  of  the  protection  that  kine  grant  unto   all    crea- 
tures of  the  Earth,  kine  are  equal  to  the  very  rays   of  the    8un 

•~^ —     ■■■-■  -'■  ■—-—■—  I.  .--.I..  I  .1  ,^ 

*  Kine  produce  food  not  only  by  assisting  at  tillage  of  the  soil,  bnfi 
also  by  aiding  in  the  performance  of  sacrifices.  The  ghee  burnt  in  tho 
sacrificial  fire  sustains  the  deities,  wlio  pour  rain  and  cause  crops  to 
o'row.— T. 

[     46     ] 


362  mahabharataI  [Anucdsanika 

that  fall  on  the  Earth*  The  word  that  signifies  the  cow 
stands  also  for  the  rays  of  the  Sun.  The  giver  of  a  cow  becomes 
the  progenitor  of  a  very  large  race  that  extends  over  a  large 
part  Of  the  Earth.  Hence,  he  that  gives  a  cow  shines  like  a 
second  Sun  in  resplendence."  The  disciple  should,  in  the 
matter  of  making  gifts  of  kine,  select  his  preceptor.  Such  a 
disciple  is  sure  to  go  to  Heaven  everytime.  The  selection  of  a 
preceptor  (in  the  matter  of  the  performance  of  righteous  deeds) 
is  regarded  as  a  high  duty  by  persons  conversant  with  the 
ordinances.  This  is,  indeed,  the  initial  ordinance.  All  other 
ordinances  (respecting  the  gift  of  kine)  depend  upon  it.f^^ 
Selecting,  after  examination,  an  eligible  person  among  the 
Brahmanas,  one  should  make  unto  him  the  gift  of  a  cow  that 
has  been  acquired  by  legitimate  means,  and  having  made  the 
gift  cause  him  to  accept  it.  The  deities  and  men  and  ourselves 
also,  in  wishing  good  to  others,  say, — Let  the  merits  attaching 
to  gifts  be  thine  in  consequence  of  thy  righteousness  ?^^4— Even 
thus  did  the  judge  of  the  dead  speak  unto*  me,  0  reglenerate 
Rishi.  I  then  bowed  my  head  unto  the  righteous  Yama.  Ob- 
taining his  permission  I  left  his  dominions  and  have  now  come 
•to  the  sole  of  thy  feet. — '  "" 


Section  LXXII. 

Yudhishthira  said, — 'Thou  hast,  0  grandsire,  discoursed  to 
me  on  the  topic  of  gifts  of  kine  in  speaking  of  the  E,ishi 
Nachiketa.  Thou  hast  also,  impliedly  discoursed,  O  puissant 
one,  on  the  efficacy  and  pre'Cminence  of  that  act.-"^  Thou  hast 
also  told  me,  0  grandsire   of  great  intelligence,  of  the   exceed- 


*  That  heat  is  the  originating  principle  of  the  growth  of  many 
thinga  was  well  understood  by  the  Eishis. — T. 

t  The  sense  seems  to  be  this  :  in  doing  all  righteous  acts,  one  should 
first  take  the  aid  of  a  preceptor,  even  if  one  be  well  conversant  with 
the  ordinances  one  has  to  follow.  Without  the  selection  of  a  preceptor 
in  the  first  place,  there  can  be  no  righteous  act.  In  the  matter,  there- 
fore, of  making  gifts  of  kine  according  to  the  ordinances  laid  down, 
one  should  seek  the  help  of  a  preceptor  as  well  as  in  the  matter  of  every 
•other  act  of  righteousness. — T. 


Parva.]  anucasana  parv.a!  S63 

ingly  afflicting  character  of  the  calamity  that  overtook  the 
high-soulcd  king  Nriga  in  consequence  of  a  single  fault  of  his.* 
He  had  to  dwell  for  a  long  time  at  Dwiiravati  (in  the  form  of 
a  mighty  lizard)  and  how  Krishna  became  the"  cause  of  his 
rescue  from  that  miserable  plight.^  I  have,  however,  one  doubt. 
It  is  on  the  subject  of  the  regions  of  kine.  I  desire  to  hear, 
in  detail  about  those  reafions  which  are  reserved  for  the  resi- 
dence  of  persons  that  make  gifts  of  kine.'* 

"Bhishma  said, — -'In  this  connection  is  recited  the  old  narra- 
tive of  the  discourse  between  Him  who  sprang  from  the  prime- 
val lotus  and  him  who  performed  a  hundred  sacrifices." 

"  'Cakra  said, — I  see,  0  Grandsire,   that  those    who   are   re- 
sidents of  the  region  of  kine   transcend   by    their   resplendence 
the  prosperity  of  the  denizens  of  Heaven  and   pass  them  by  (as 
beings  of  an  inferior  station)  !     This  has  raised   a  doubt  in   my 
mind."     Of  what    kind,  0   holy   one,  are   the  regions  of  kine  ? 
Tell  me  all  about   them,  0   sinless   one  !     Verily,  ^vhat   is   the 
nature  of  those  regions  that  are  inhabited  by  givers  of  kine  ?     I 
Avish  to  know  this  !''     Of  what  kind  are  those  regions  ?     What 
fruits  do  they  bring  ?     What  is  the  highest    o5ject   there  which 
the  denizens  thereof  succeed  in  winning  ?    '^Vhat  are  its  virtues? 
How  also  do   men,  freed    from   every    ki'id   of  anxiety,  succeed 
in  going  to  those  regions  ?^     For  what  period   does  the  giver  of 
a  cow  enjoy  the  fruits  that  are  borne  by    his  gift  ?     How    may 
persons  make  gifts  of  many  kine  and  how  may   they  make  gifts 
of  a  few  kine  P    What  are  the  merits  attaching  to  gifts  of  many 
kine  and  what   those  that  attach  to  gifts   of  a  few  only  ?     How 
also  do   persons   become  givers  of  kine    without  giving  any  kine 
in  reality  ?     Do  thou  tell  me  all  this  !^°     How  does  one  making 
gifts   of  even    many  kine,  O  puissant  lord,  become  the  equal  of 
one    that   has    made  gifts   of  only  a  few  kine  ?     How  also  does 
one  who  makes  gifts  of  only  a  few  Idne  succeed  in  becoming  the 
equal  of  one  who   has  made  gifts  of  many  kine  ?"     What  kind 
of  Dakshina   is  regarded   as  distinguished  for  pre-eminence  in 
the  matter  of  gifts  of  kine  ?     It  behooveth  thee,  0  holy  one,  to 
discourse  unto  me  on  all  this  agreeably  to  truth  !'  " — " 


[Anu  r.sonihi 


SectiOxN  LXXIII. 

"  'The  Grandsire  said, — The  questions  thou    hast   asked    me 
in  respect  of  kiiie,  beginning  with  their  gift,  are  such  that  there 
is  none  else  in  the  three  worlds,  0  thou  of  a  hundred  sacrifices, 
who  could  put   them  !^     There  are    many    kinds   of  regions,  0 
Cakra,  which  are  invisible    to   even    thee.     Those   regions   are 
seen  by  me,  0  Indra,  as  also  by  those  women    that   are   chaste 
and  that  have   been   attached   to   only   one   husband.^     Rishis 
observant  of  excellent  vows,  by  means  of  their   deeds   of  right- 
eousness and  piety,  and  Brahman  as   of  righteous   souls,  succeed 
in  repairing  to  them  in    even   their   fleshly    forms.^     Men    that 
are   o^jservant   of  excellent    vows   behold   those   regions    which 
resemble  the  bright  creations  of  dreams,  aided  by  their  cleansed 
minds  and  by  that    (temporary)    emancipation    which   succeeds 
the  loss  of  One's   consciousness   of  body.**     Listen,  0    thou   of 
a  thousand  eyes,  to  me  as  I  tell  thee    what    the   attributes   are 
•with  which  those  regions  are    endued.     There   the   very   course 
of  Time  is  suspend'^d.     Decrepitude  is  not  there,  nor  Fire  which 
is  omnipresent  in  the  universe.     There   the   slightest   evil   does 
not  occur,  nor  disease,  nor  weakness  of  any    kind.*^     The   kine 
that  live  there,  0  Vasava,  obtain    the   fruition    of  every   desire 
which  they  cherish  in  their  hearts.     I    have   direct   experience 
of  what  I    say    unto   thee.®    Capable   of  going   everywhere   at 
will  and  actually  repairing  from  place  to   place  with   ease,  they 
enjoy  the  fruition  of  wish  after  wish  as  it  arises  in   their  minds. 
Lakes  and  tanks  and   rivers  and    foiests   of  diverse   kinds,  and 
mansions  and  hills  and  all   kinds  of  delightful  objects, — delight- 
ful, that  is,  to  all   creatures, — are   to   be   seen    there.     There  is 
110  region  of  felicity  that  is  superior  to   any    of  these   of  which 
I  speak.'^"^     All  those  formost  of  men,  0  Cakra,  who  are  forgiv- 
ing unto  all  creatures,  who   endure   everything,  who  are   full  of 
affection  for  all  things,  who  render  dutiful   obedience  unto   their 


*  When  consciousness  of  body  is  lost  in  Yoga  or  Samadhi,  a  tempo- 
rary Mokslia  or  Emancipation  succeeds.  Men  with  cleansed  minds  behold 
at  such  times  those  regions  of  supreme  felicity  to  which  the  speaker 
referiii    iSucli  felieity,  gf  go^irse,  is  tUe  felicity  of  Brahma  itself.— T, 


Parva.]  ANUCA.SANA  PAUVA.  3G5 

preceptors,  and  who  are  freed  from  pride  and    vanity,  repair   to 
those  regions  of  supreme  felicity."     He  who  abstains  from    every 
kind  of  flesh,  who  is  possessed  of  a  cleansed    heart,  who   is   en- 
dued with  righteousness,  who  worships  his  parents    with    rever- 
ence, who  is  endued  with  truthfulness   of  speech    and   conduct, 
who  attends  with  obedience  upon  the  Brfihmanas,   who  is   fault- 
less in  conduct,^"  who  never  behaves  with   anger   towards   kine 
and  towards  the  Brahmanas,  who  is  devoted  to   the  accomplish- 
ment of  every  duty,  who  serves  his  preceptors   with    reverence, 
who  is  devoted  for  his  whole  life  to  truth  and  to   gifts,  and  who 
is  always  forgiving  towards  all   transgressions    against    himself,^^ 
who  is  mild   and   self-restrained,  who   is   full   of  reverence   for 
the  deities,  who  is  hospitable  to  all  guests,  who  is   endued    with 
compassion, — verily,  he  who  is  adorned  with  these  attributes, — 
succeeds  in  attaining  to  the   eternal   and    immutable   region    of 
kine.^-     He    who   is   stained   with    adultery,   sees   not   such   a 
region ;  nor  he  who  is  a   slayer  of  his    preceptor ;  nor   he    who 
speaks  flilsely  or  indulges  in   idle   boasts  ;  nor    he   who   always 
disputes  with  others  ;  nor  he  who  behaves  with  hostility  towards 
the   Brahmanas.     Indeed,   that    wicked    wight    who   is  stained 
with  such  faults  fails  to   attain    even    a   sight    of  these   regions 
of  felicity  ;^^  nor  he  that    injures    his    friends  ;  nor   he    that    is 
full  of  guile  ;  nor  he  that  is  ungrateful ;  nor  he  that  is  a  cheat ; 
nor  he  that  is  crooked  in  conduct ;  nor  he    that  is  a    disregarder 
of  religion  ;  nor  he  that  is  a   slayer  of  Brahmanas.     Such    men 
are  incapable  of  beholding  in   even    imagination    the   region    of 
kine  that  is  the  abode  of  only  those  who  are  righteous  of  deeds.^* 
I  have  told  thee  everything  about  the  region  of  kine  in   minute 
detail,  0  chief  of  the  deities  !     Hear  now,  0  thou  of  a  hundred 
sacrifices,  the    merit    that   is  theirs  who  are   engaged  in  making 
gifts  of  kine.^^     He    who  makes  gifts  of  kine,  after  purchasing 
them  with  wealth  obtained  by  inheritance  or   acquired   lawfully 
by  him,  attains,  as  the  fruit  of  such  an  act,  to  many  regions  of 
inexhaustible  felicity.^®     He  who  makes  a  gift  of  a  cow,  having 
acquired  it  with  wealth  won  at   dice,  enjoys    felicity,  O  Cakra, 
for  ten  thousand  years  of  celestial  measure.^^     He  who   acquires 
a  cow  as  his  share  of  ancestral    wealth   is   said    to   acquitc   her 
legitimately.     Such  a   cow    may    be   given   away.     They   that 


o 


06  MAHABHARATA.  [Anucdsanlka^ 


make  gifts  of  kine  so  acquired  obtain  many  eternal  regions  of 
felicity  that  is  inexhaustible.^**  That  person  who  having  ac- 
quired a  cow  in  gift  makes  a  gift  of  her  with  a  pure  heart, 
succeeds  without  doubt,  0  lord  of  Cachi,  in  obtaining  eternal 
regions  of  beatitude.-^'-^  That  person  who  with  restrained  senses 
speaks  the  truth  from  his  birth  (to  the  time  of  his  death)  and 
who  endures  everything  at  the  hands  of  his  preceptor  and  of 
the  Brahmanas,  and  who  practices  forgiveness,  succeeds  in 
attaining  to  an  end  that  is  equal  to  that  of  kine.""  That  speech 
which  is  improper,  0  lord  of  Cachi,  should  never  be  addressed 
to  a  Brahmana.  One,  again,  should  not,  in  even  one's  mind, 
do  an  injury  to  a  cow.  One  should,  in  one's  conduct,  imitate 
the  cow,  and  show  compassion  towards  the  cow.*"^  Hear,  O 
Cakra,  what  the  fruits  are  that  become  his  who  is  devoted  to 
the  duty  of  truth.  If  such  a  person  gives  away  a  single  cow, 
that  one  cow  becomes  equal  to  a  thousand  kine.^^  If  a  Ksha- 
triya,  possessed  of  such  qualifications,  makes  a  gift  of  a  single- 
cow,  his  merit  becomes  equal  to  that  of  a  Brahmana's.  That 
single  cow,  listen,  0  Cakra,  which  such  a  Kshatriya  gives  away 
becomes  the  source  of  as  much  merit  as  the  single  cow  that  a 
Brahmana  gives  away  under  similar  circumstances.  Even  this 
is  the  certain  conclusion  of  the  scriptures.^^  If  a  Vai^ya^ 
possessed  of  similar  accomplishments,  were  to  make  a  gift  of  a 
single  cow,  that  cow  would  be  equal  to  five  hundred  kine  (in 
respect  of  the  merit  she  would  produce).  If  a  Cudra  endued 
with  humility  were  to  make  a  gift  of  a  cow,  such  cow  would 
be  equal  to  a  hundred  and  twenty  five  kine  (in  respect  of  the 
merit  it  would  produce)."*  Devoted  to  penances  and  truth, 
proficient  (in  the  scriptures  and  all  acts)  through  dutiful  ser- 
vices rendered  to  his  preceptor,  endued  with  forgiveness  of  dis- 
position, engaged  in  the  worship  of  the  deities,  possessed  of  a 
tranquil  soul,  pure  (in  body  and  mind),  enlightened,  observant 
of  all  duties,  and  freed  from  every  kind  of  egotism,  that  man 
who  makes  a  gift  of  a  cow  unto  a   Brahmana,  certainly  attains 


*  'Govritti'  is  imitating  the  cow  in  the^matter  of  providing  for  the 
morrow.  Hence,  one  who  never  thinks  of  the  morrow  and  never  stores 
anytliing  for  future  use,  is  meant. — T. 


rar\)a.]  anucasana  parva!  207 

to  great  merit  through  that  act  of  his,  viz.,  the  gift,  according 
to  proper  rites,  of  a  cow  yielding  copious  milk.  Hence,  one, 
with  singleness  of  devotion,  observant  of  truth,  and  engaged 
in  humbly  serving  one's  preceptor,  should  always  make  gifts  of 
kine.*-""-"  Hear,  0  Cakra,  what  the  merit  is  of  that  person 
who,  duly  studying  the  Vedas,  shows  reverence  for  kine,  who 
always  becomes  glad  at  sight  of  kine,  and  who,  since  his  birth 
always  bows  his  head  unto  kine.-^  The  merit  that  becomes 
one's  by  performing  the  Rajasuya  sacrifice,  the  merit  that  be- 
comes one's  by  making  gifts  of  heaps  of  gold,  that  high  merit 
is  acquired  by  a  person  who  shows  such  reverence  for  kine. 
Righteous  Rishis  and  high-souled  persons  crowned  with  success 
have  said  so."^'*  Devoted  to  truth,  possessed  of  a  tranquil  soul, 
free  from  cupidity,  always  truthful  in  speech,  and  behaving 
with  reverence  towards  kine  with  the  steadiness  of  a  vow,  the 
man  who,  for  a  whole  year,  before  himself  taking  any  food, 
regularly  presents  some  food  to  kine,  wins  the  merit,  by  such 
an  act,  of  the  gift  of  a  thousand  kine.'*^  That  man  who  takes 
enly  one  meal  a  day  and  who  gives  away  the  entire  quantity 
of  his  other  meal  unto  kine, — verily,  that  man,  who  thus 
reverences  kine  with  the  steadiness  of  a  vow  and  shows 
such  compassion  towards  them, — enjoys  for  ten  years  unlimited 
felicity .^°  That  man  who  confines  himself  to  only  one  meal 
a  day  and  with  the  other  meal  saved  for  some  time  pur- 
chases a  cow  and  makes  a  gift  of  it  (unto  a  Brahmana), 
earns,  through  that  gift,  O  thou  of  a  hundred  sacrifices,  the 
eternal  merit  that  attaches  to  the  gift  of  as  many  kine  as 
there  are  hairs  on  the  body  of  that  single  cow  so  given  away.^^ 
These  are  declarations  in  respect  of  the  merits  that  Brahmanas 
acquire  by  making  gifts  of  kine.  Listen  now  to  the  merits 
that  Kshatriyas  may  win.  It  has  been  said  that  a  Kshatriya, 
by  purchasing  a  cow  in  this  manner  and  making  a  gift  of  it 
unto  a  Brahmana,  acquires  great  felicity  for  five  years.  A 
Vai(;ya,  by  such  conduct,  acquires  only  half  the  merit  of  a 
Kshatriya,  and  a  Cudra,  by  such  conduct,  earns  half  the    merit 

*  'Etachcha'  in  25  implies  gift  of  a  cow,  and  'enam'  refers  to  a  Brah- 
mana. 'Dwijfiya  dattwa  &c.,'  in  the  fir^jt  line  of  26  seems  to  be  an 
elaboration  of  -EtacUcha.' — T. 


86S  MAHABHARATAi  [Anucasaiiika 

that  a  Vai^ya  does.''-  That  man  who  sells  himself  and  with 
the  proceeds  thereof  purchases  kine  and  gives  them  away  unto 
Brahmanas,  enjoys  felicity  in  Heaven  for  as  long  a  period  as  kine 
are  seen  on  Earth."^  It  has  been  said,  0  highly  blessed  6ne,  that 
in  every  hair  of  such  kine  as  are  purchased  with  the  proceeds 
obtained  by  selling  oneself,  there  is  a  region  of  inexhaustible 
felicity.  Tliat  man  who  having  acquired  kine  by  battle  makes 
gifts  of  them  (unto  Brahmanas),^*  acquires  as  much  merit  as 
he  wlio  makes  gifts  of  kine  after  having  purchased  the  same 
with  the  proceeds  of  selling  oneself.  That  man  who,  in  the 
absence  of  kine,  makes  a  gift  of  a  cow  made  of  sesame  seeds, 
restraining  his  senses  the  while,  is  rescued  by  such  a  cow  from 
every  kind  of  calamity  or  distress.  Such  a  man  sports  in  great 
felicity.^^  The  mere  gift  of  kine  is  not  fraught  with  merit. 
The  considerations  of  deserving  recipients,  of  time,  of  tfhe  kind 
of  kine,  and  of  the  ritual  to  be  observed,  should  be  attended 
to.  One  should  ascertain  the  proper  time  for  making  a  gift  of 
kine.  One  should  also  ascertain  the  distinctive  qualifications 
of  both  Brahmanas  (who  are  to  receive  them)  and  of  kine 
themselves  (which  are  to  be  given  away).  Kine  should  not 
be  given  unto  one  in  whose  abode  they  are  likely  to  suffer 
from  fire  or  the  sun.^^  One  who  is  rich  in  Vedic  lore,  who 
is  of  pure  lineage,  who  is  endued  with  a  tranquil  soul,  who  is 
devoted  to  the  performance  of  sacrifices,  who  fears  the  com- 
mission of  sin,  who  is  possessed  of  varied  knowledge,  who  is 
compassionate  towards  kine,  who  is  mild  in  behaviour,  who 
accords  protection  unto  all  that  seek  it  of  him,  and  who  has  no 
means  of  sustenance  assigned  unto  him,  is  regarded  as  a  proper 
person  for  receiving  a  gift  of  kine.^^  Unto  a  Brahmana  who 
has  no  means  of  sustenance,  unto  him  while  he  is  exceedingly 
afflicted  for  want  of  food  (in  a  time  of  famine,  for  example), 
for  purposes  of  agriculture,  for  a  child  born  in  consequence  of 
Homa,  for  the  purposes  of  his  preceptor,  for  the  sustenance  of 
a  child  born  (in  the  ordinary  course),  should  a  cow  be  given. 
Verily,  the  gift  should  be  made  at  a  proper  time  and  in  a  pro- 
per place.*''^     Those  kine,  O  Cakra,  whose  dispositions  are  well 

*  'Hoiuyahetoh    pra^ute'  implies  'for  a  child  born   in  consequence   of    j 


^arva.]  anucasana  parva.  iiG9 

known,  whicli  have  been  acquired  as  honoraria    for   knowledge, 
or  which  have  been  purchased    in    exchange    for   other  aniinalg 
(such  as  goats,  sheep,  &c).,  or  which  have  been    won    by  prow- 
ess  of  arms,  or    obtained   as    marriage-dower,   or   which    have 
been    ac(iulred    by    being    rescued    from   situations   of   danger, 
or  which,  incapable  of  being  maintained    by  their   poor  owners, 
have  been   made   over    for   careful    keep,  to    one's   house    with 
the  desire    of  remaining    there,  are,  for   such   reasons,  regarded 
as  proper   objects    of  gift.^''     Those    kine    which   are    strong  of 
body,  which  have   good   dispositions,  and  which  emit  an  agree- 
able fragrance,  are  applauded  in  the  matter  of  gifts.     As  Ganga 
is   the    foremost   of  all  streams,  even    so    is   a  Kapila   cow  the 
foremost   of  all  animals  of  the  bovine  breed.''"     Abstaining  from 
all   food    and    living   only    upon    water    for   three    nights,  and 
sleeping   for,  the   same    period  upon  the  bare  earth,  one  should 
make   gifts   of  kine   unto    Brahmanas    after   having   gratified 
them    with    other  presents.     Such  kine,  freed    from  every  vice, 
should,  at  the  same    time,   be   accompanied   by   healthy   calves 
that   have    not    been    weaned.      Having    made   the   gift,    the 
giver  should    live    for   the    next    three   days   in   succession    on 
food    consisting  only  of  the  products  of  the  cow.**^     By  giving 
away  a  cow    that    is   of"  good   disposition,  that    quietly   suffers 
herself  to  be    milked,  that    always   brings  forth  living  and  hale 
calves,  and  that  does    not    fly    away    from    the   owners  abode, 
the  giver  enjoys  felicity  in  the  next    world    for   as    many   years 
as  there  are  hairs   on    her   body.""     Similarly,  by    giving   unto 
a  Brahmana  a  bull  that  is  capable   of  bearing   heavy    burthens, 
that  is  young  and   strong   and    docile,  that   quietly   bears   the 
yoke   of  the  plough,  and  that    is  possessed   of  such  energy  as  is 


a  Iloma.'  The  fact  is,  ascetics  sometimes  crpated  cliildren  •witliout  the 
intervention  of  women  an<l  by  efficacy  of  the  Homa  alone.  At  such 
times  should  people  make  gifts  of  kine  unto  such  sires.  Tlie  mention  of 
'Viila-samvriddhaye'  afterwards  implies  tiie  birth  of  children  in  the 
usual  course. — T. 

*  'Kshirapaih'  implies  calves  that  are  yet  nnweaned  ;  that  is,  the  cow 
shovUd  be  given  at  such  a  time  when  she  is  still  yielding  milt  ;  when,  in 
fact,  her  calf  has  not  learnt  to  eat  or  drink  anything  besides  the  milk 
of  its  dam.— T. 

[     47     ] 


370  mahabharata!  [Anug^sanika 

suffioient  to   undergo  even    great    labour,  one   attains  to  such 
regions  as  are  his    who   gives    away   ten    kine.*^     That   person 
who  rescues  kine  and  Erahmanas    (from  danger)  in  the   wilder- 
ness, O  Kau9ika,  becomes  himself  rescued  from  every   kind   of 
calamity.     Hear  what  his  merit  is.***     The    merit   such  a  man 
acquires   is   equal    to   the    eternal    merit    of  a   Horse-sacrifice. 
Such  a  person  attains  to  whatever  end  he  desires  at  the  hour  of 
death  .*^     Many  a  region  of  felicity, — in    fact,  whatever   happi- 
ness he  covets  in  his  heart, — becomes  attainable  to  him  in    con- 
sequence of  such  act   of  his.**     Verily,  such  a    man,  permitted 
by  kine,  lives  honored  in  every   region    of  felicity.     That    man 
who  follows  kine  every  day  in  the  woods  with    this   intention,*'' 
himself  subsisting  the  while  on  grass  and   cowdung   and    leaves 
of  trees,  his  heart    freed    from    desire    of  fruit,  his   senses   res- 
trained from  every  improper  object,  and   his    mind   purified    of 
all  dross, — that  man — 0  thou  of  a   hundred    sacrifices,  lives   in 
joy  and  freed  from  the  dominion  of  desire  in    my    region    or   in 
any  other  region  of  happiness  that  he  wishes,  in    the   company 
of  the  deities  !'  "— *8 


Section  LXXIY. 

"  'Indra  said, — I  wish  to  know,  O  Grandsire,  what  the  end 
•is  that  is  attained  by  him  who  consciously  steals  a  cow  or  who 
sells  one  from  motives  of  cupidity. — ^ 

"  'The  Grandsire  said, — Hear  what  the  consequences  are 
that  overtake  those  persons  that  steal  a  cow  for  killing  her  for 
food  or  selling  her  for  wealth,  or  making  a  gift  of  her  unto  a 
Brahmana.^  He  who,  without  being  checked  by  the  restraints 
of  the  Scriptures,  sells  a  cow,  or  kills  one,  or  eats  the  flesh  of 
a  cow,  or  they  who,  for  the  sake  of  wealth,  suffer  a  person  to 
kill  kine,^ — all  these,  viz.,  he  that  kills,  he  that  eats,  and  he 
that  permits  the  slaughter, — rot  in  hell    for   as    many   years   as 


*  The  correct  reading  of  the  second  line  is    'kshanena  vipramuchyeta' 
•as  in  the  Bombay  text,  and  not  'kshemena  vipramuchyeran.'     The  latter 
reading  yields  almost  no  sense.     The  Burdwan  translator,    who  has    com- 
mitted grave   blunders   throughout   the  Anujasana,  adheres    to  the    in- 
correct reading,  and  makes  noa^ense  of  the  Verse, — T . 


Farva.l  anucasana  parva.  371 

there  are  hairs  on  the  body  of  the  cow  so  slain.**  0  thou  of 
great  puissance,  those  faults  and  those  kinds  of  faults  that  have 
Been  said  to  attach  to  one  that  obstructs  a  Brilhmana's  sacri- 
fice, are  said  to  attach  to  the  sale  and  the  theft  of  kinc.^  That 
man  who  having  stolen  a  cow  makes  a  gift  of  her  unto  a  Brah- 
mana,  enjoys  felicity  in  Heaven  as  the  reward  of  the  gift  but 
suffers  misery  in  Hell  for  the  sin  of  theft  for  as  long  a  period." 
Gold  has  been  said  to  constitute  the  Dakshina,  0  thou  of  great 
splendour,  in  gifts  of  kine.  Indeed,  gold  has  been  said  to  be 
the  best  Dakshina  in  all  sacrifices.'^  By  making  a  gift  of  kine 
one  is  said  to  rescue  one's  ancestors  to  the  seventh  degree  as 
also  one's  descendants  to  the  seventh  degree.  By  giving  away 
kine  with  the  Dakshina  of  gold,  one  rescues  one's  ancestors 
and  descendants  of  double  the  number.®  The  gift  of.  gold  is  the 
best  of  gifts.  Gold  is,  again,  the  best  Dakshina.  Gold  is  a 
great  cleanser,  0  Cakra,  and  is,  indeed,  the  best  of  all  cleans- 
ing objects.^  O  thou  of  a  hundred  sacrifices,  gold  has  been 
said  to  be  the  sanctifier  of  the  entire  race  of  him  who  gives  it 
away.  I  have  thus,  0  thou  of  great  splendour,  told  thee  in 
brief  of  Dakshina  !— '^« 

"Bhishma  said, — 'Even  this  was  said  by  the  Grandsire  unto 
Indra,  0  chief  of  Bharata's  race  !  Indra  imparted  it  unto 
Dacaratha,  and  Da^aratha  in  his  turn  unto  his  son  Rama.^^ 
Rama  of  Raghu's  race  imparted  it  unto  his  dear  brother  Laksh- 
mana  of  great  fame.  While  dwelling  in  the  woods,  Laksh'- 
mana  imparted  it  unto  the  Rishis.^"  It  has  then  come  down 
from  generation  to  generation,  for  the  Rishis  of  rigid  vows 
held  it  amongst  themselves  as  also  the  righteous  kings  of  the 
Earth.^^  My  preceptor,  0  Yudhishthira,  communicated  it  to 
me.  That  Brfihmana  who  recites  it  every  day  in  the  assemblies 
of  Brahmanas,  in  sacrifices,  or  at  gifts  of  kine,  or  when  two 
persons  meet  together,  obtains  hereafter  many  regions  of  in- 
exhaustible felicity  where  he  always  resides  with  the   deities   as 

*  In  Veroe  3,  'vikrayiirtham'  is  followed,  as  the  Commentator  right- 
ly explains,  by  'niyunkta'  or  some  such  word.  'Vikrayiirtham  hin.syat' 
may  mean  'killing  for  sale.'  This,  however,  should  be  pleonastic  with 
reference  to  what  follows. — T. 


372  *  MAHAT'.HARATA.  [Anucdso'nika 

his  compaiiions.^*'^'^     The  holy  Brahman,  the  supreme  Lord,  had 
said  so  (unto  Indra  on  the  subject  of  kine).'  "^^ 


Section  LXXV. 

"Yudhishthira  said, — 'I  have  been    greath^    assured,  0  thou 
of  puissance,  by  thee  thus   discoursing  unto    me    of  duties  !     I 
shall,  however,  give  expression  to  the    doubts  I  have.     Do  thou 
explain  them  to  me,  0   grand&ire  !^     What   are   the   fruits,  de- 
clared in  the  scriptures,  of  the    vows   that    men    observe  !     Of 
•what    nature  are  the  fruits,  O    thou  of  great   splendour,  of  ob- 
servances of  other  kinds  ?     What,  again,  are  the  fruits   of  one's 
studying  the  Vedas  properly  ?*^     What  are  the    fruits   of  gifts, 
and  what  those  of  holding  the  Vedas  in    memory  ?     What    are 
the  fruits  that  attach  to  the  teaching    of  the  Vedas?     I    desire 
to  know  all  this.^     What,  0  grandsire,  are  the  merits  attaching 
to  the  non-acceptance  of  gifts  in  this  world  !     What   fruits   are 
seen  to  attach  to  him  who  makes   gifts   of  knowledge  ?*     What 
are  the  merits  acquired  by    persons   that   are   observant   of  the 
duties  of  their  order,  as  also  by   heroes   that    do    not    fly    from 
battle  ?     What  are  the  fruits  that  have  been  declared  to  attach 
to  the   observance   of  purity    and   to    the   practice  of  Brahma- 
charya  ?^     What  are  the  merits  that  attach  to  the  service  of  the 
father  and  of  the  mother  ?     What  also  are  the  merits  of  serving 
preceptors  and  teachers,  and  what  the  merits  of  compassion  and 
kindness?®     I  desire  to  know  all  this,  0  grandsire,  truly  and  in 
detail,  O    thou    that    art    conversant    with    all    the  scriptures  ! 
Great  is  the  curiosity  I  feel  1'^ 

"Bhishma  said, — 'Eternal  regions  of  felicity  become  his  who 
having  properly  commenced  a  Vrata  (vow)  completes  its  obser- 
vance according  to  the  scriptures,  without  a  break. ^  The  fruits 
of  Niyamas,  0  king,  are  visible  even  in  this  world.  These 
rewards  that  thou  hast  W07i  are  those  of  Niyamas  and  sacrifices.^ 
The  fruits  that  attach  to  the  study  of  the  Vedas   are   seen  both 

fc — - — , — , ^ 

*  'Vratas'  (rendered  as  'vows')  and  'Niyamas'  (rendered  as  obser- 
vances') differ  in  ^tliis  respect  that  tlie  foi'mer  involve  positive  acts  of 
•worship  along  with  the  observance  of  or  abstention  from  particular  prac- 
tices, while    the  latter  involves  only  such  observance  or  abstention. — T. 


Parva.]  anucasana  parva.  .'>73 

here  and  hereafter.     The  person  wlio   is   devoted    to    the    stv.dy 
of  the  Vedas  is  seen  to  sport  in  felicity  both  in    this   world   and 
in  the  region  of  Brahnia.^*^     Listen  now    to    me,  O    king,  as   I 
tell  thee  in  detail  what    the    fruits   are    of  self-restraint.     They 
that  are  self- restrained  are  happy    everywhere.     They    that   are 
self-restrained   are    always    in    the    enjoyment   of  that    felicity 
which  attaches  to  the  absence  or  subjugation   of  desire.^^     They 
that  are  self- restrained  are  competent  to   go   everywhere  at  will. 
They  that  are   self  restrained    are    capable    of  destroying   every 
foe.     Without  doubt,  they  that    are   self-restrained    succeed   in 
obtaining  everything  they  seek.-'-     They  that  are  self-restrained, 
O  .son  of  Pandu,  obtain  the  fruition  of  every  Avish.     The  happi- 
ness that  men  enjoy  in  Heaven  through    penances   and  prowess, 
(in  arms),  through  gift,  and  through  diverse   sacrifices,  becomes 
theirs  that  are   self-restrained  and  forgiving.^^     Self-restraint    is 
more  meritorious  than  gift.     A   giver,   after  making  a  gift  unto 
the  Brahmanas,  may  yield  to    the    influence    of  wrath.     A  self- 
restrained  man,  however,  never  yields   to    wrath.     Hence   self- 
restraint  is  superior  (in  point  of  merit)  to  gift.     That  man  who 
makes  gifts  without   yielding    to   wrath,  succeeds  in    attaining 
to  eternal  resjions  of  felicitv.^*""     Wrath  destrovs   the    merit  of 
a  gift.     Hence  self-restraint    is   superior   to   gift.^"     There    are 
various  invisible  places,  0    monarch,  numbering   by    ten    thou- 
sands, in  Heaven.     Existing  in  all  the  regions  of  Heaven,  these 
places  belong  to  the  Rishis.     Persons,  leaving  this  world,   attain 
to  them  and  become    transformed    into   deities.-'^     O    king,  the 
great  Rishis  repair  thither,  aided    only    by    their   self-restraint, 
and  as  the  end  of  their  efforts  to  attain  to   a  region    of  superior 
happiness.      Hence,    self-restraint   is   superior    (in    efficacy)    to 
gift.^"*     The  person  who  becomes  a  preceptor   (for   teaching   the 
Vedas),  and  who  duly  worships  the  fire,  taking  leave  of  all    his 
afflictions  in  this  world,  enjoys   inexhaustible   felicity,  O  king, 
in  the   region    of  Brahma. ■''''     That    man    who,  having   himself 
studied  the  Vedas,  imparts  a  knowledge  thereof  unto   righteous 
disciples,  and  who  praises  the  acts  of  his  own  preceptor,  attains 
to  great  honors  in  Heaven.-"     That  K.shatriya   who  takes  to  the 
study  of  the  Vedas,  to  the  performance  of  sacrifices,  to  the  mak- 
ing of  gifts,  and  who  rescues  the  lives  of  others  in  battle,  similar- 


o7-t  MAHABHARATA%  [Anuqdsanika  ' 

ly   artfcaiiTS   to   great   honors   in    Heaven.''*     The   Vai^ya   who, 
observant  of  the  duties  of  his   order,  makes   gifts,  reaps  as  the 
fruit  of  those  gifts,  a  crowning  reward.     The  Cudra   who   duly 
observes  the  duties  of  his  order    (which  consist   of  services   ren- 
dered to  the  three  other  orders)  wins  Heaven  as   the   reward   of 
such  services.-"     Diverse  kinds  of  heroes  have   been   spoken    of 
(in  the  scriptures).     Listen  to  me  as   I  expound    to   thee   what 
the  rewards  are  that  they  attain  to.     The  rewards  are   fixed   of 
a  hero  belonging  to  a  heroic  race.^'     There  are   heroes   of  sacri- 
fice, heroes  of  self-restraint,  heroes  of  truth,  and  others   equally 
entitled  to  the  name  of  hero.     There  are    heroes   of  battle,  and 
heroes  of  gift  or  liberality  among  men.^*     There  are  many  per- 
sons who  may  be  called   the   heroes   of  the    Sankhya   faith   as, 
indeed,  there  are  many  others  that  are    called   heroes   of  Yoga. 
There  are  others   that   are    regarded  as  heroes  in  the   matter   of 
forest-life,  of  house-holding  or  domesticity,  and    of  renunciation 
(or   Sanyasa).'^      Similarly,  there   are   others   that   are   called 
heroes  of  the   intellect,  and    also   heroes   of  forgiveness.     There 
are  other  men  who  live  in  tranquillity   and    who   are   regarded 
as  heroes  of  righteousness."^     There  are  diverse   other   kinds   of 
heroes  that  practise  diverse  other  kinds  of  vows  and  observances. 
There  are  heroes  devoted  to  the  study  of  the   Vedas  and   heroes 
devoted  to  the  teaching   of  the  same.-^     There  are,  again,  men 
that  come  to  be  regarded  as  heroes   for  the  devotion    with  which 
they  wait  upon   and    serve   their   preceptors,  as   indeed,  heroes 
in  respect  of  the  reverence  they  show   for  their  sires.     There  are 
heroes  in  respect  of  obedience   to    mothers,  and    heroes   in    the 
matter  of  the  life  of  mendicancy  they  lead.^^     There  are   heroes 
in  the  matter  of  hospitality  to  guests,  whether  living   as   forest 
recluses  or  as  house-holders.     All    these   heroes   attain    to   very 
superior   regions  of  felicity    which    are,  of  course,  acquired  by 
them  as  the  rewards  of  their  own  acts."'-'     Holding  all  the  Vedas 
in  memory,  or  ablutions  performed  in  all  the  sacred  waters,   may 
or  may  not  be  equal  to  telling  the    Truth    every    day   in    one's 
life.^"  A  thousand  Horse-sacrifices  and  Truth  were  once  weighed 
in  the  balance.     It    was  seen  that    Truth  weighed  heavier  than 
a  thousand   Horse-sacrifices.^*     It   is   by  Truth   that   the    Sun 
is  imparting  heat ;  it   is  by  Truth   that   fire   blazes   up ;  it   is 


rarva.]  inucasini  parta!  375 

by  Truth   that  the    winds   blow  ;  verily,  everything  rests  upon 
Truth.^"     It  is  Truth    that  gratifies  the  deities,  the    Pitris,  and 
the  Brfihmanas.     Truth  has  been    said  to  be  the    highest   duty. 
Therefore,  no  one   should    ever   transgress  Truth.^^     The  ^lunis 
are  all  devoted  to  Truth.     Their   prowess  depends   upon    Truth. 
They  also  swear  by  Truth.     Hence  Truth    is   pre-eminent.     All 
truthful    men,  0    chief    of    Bharata's   race,    succeed    by    their 
truthfulness  in  attaining  to  Heaven  and  sporting  there   in    feli- 
city.^*    Self-restraint    is    the   attainment    of   the   reward   that 
attaches  to  Truth.     I   have   discoursed   on    it    with    my    whole 
heart.     The    man    of  humble    heart    who    is   possessed   of  self- 
restraint,  without  doubt,  attains  to  great   honors   in    Heaven. ^° 
Listen  now  to  me,  0  lord  of  Earth,  as   I    expound   to  thee  the 
merits  of  Brahraacharyya.     That   man    who   practises  the   vow 
of  Brahmacharyya  from  his  birth    to   the    time   of  his  Death,^^ 
know,  O    king,  has    nothing    unattainable  !     Many    millions  of 
Rishis  are    residing   in   the    region    of  Brahma.'^     All  of  them, 
w-hile    here,  were   devoted    to   Truth,  and   self-restrained,    and 
had    their   vital  seed  drawn  up.     The    vow   of  Brahmacharyya, 
0  king,  duly  observed   by  a  Brahmana,  is   sure  to   burn  all  his 
sins.     The  Brahmana  is  said    to   be   a    blazing    fire.     In    those 
Brahmanas   that    are   devoted    to   penances,    the   deity    of  fire 
becomes   visible.^®"^^      If    a  Brahmcharin    yields   to  wrath    in 
consequence  of  any  slight,  the  chief  of  the  deities  himself  trem- 
bles  in   fear.     Even    this   is    the    visible    fruit   of  the    vow   of 
Brahmacharyya  that  is  observed  by  the  Rishis.*®     Listen  to  me, 
O  Yudhishthira,  what  the  merit  is  that   attaches   to   the    wor- 
ship of  the  father  and    the    mother.     He    who    dutifully   serves 
his  father  without  ever  crossing  him  in    anything,"  or  similarly 
serves  his  mother  or  (elder)  brother  or  other   .senior  or  preceptor, 
it  should  be  known,   0  king,  earns  a  residence  in  Heaven.     The 
man  of  cleansed  soul,  in  consequence   of  such    .service   rendered 
to  his  seniors,  has  never  to  even  behold  Hell.'  "*' 


Section  LXXVI. 

"Yudhishthira  said,— 'I    desire,  0    king,  to   hear   thee   dis- 
course in   detail    upon    those    high    ordinances    which    regulate 


376  •  MAHABHARATA.  [Anuclsanika 

gifts  of  kine,  for  it  is  by  making  gifts  (of  kine)  according  to 
those  ordinances  that  one  attains  to  innumerable  regions  of 
eternal  felicity  !'^ 

"Bhishma  said, — 'There  is  no  gift,  0  lord  of  Earth,  that  is 
higher  in  point  of  merit  than  the  gift  of  kine.  A  cow,  law- 
fully acquired,  if  given  away,  immediately  rescues  the  whole 
race  of  the  giver.'  That  ritual  which  sprang  for  the  benefit  of 
the  righteous,  was  subsequently  declared  for  the  sake  of  all 
creatures.  That  ritual  has  come  down  from  primeval  time.  It 
existed  even  before  it  was  declared.  Verily,  0  king,  listen  to 
me  as  I  recite  to  thee  that  ritual  which  affects  the  gift  of 
kine.*^  In  days  of  yore,  when  a  number  of  kine  (intended  to 
be  given  away)  was  brought  (before  him),  king  Mandhatri, 
filled  with  doubt  in  respect  of  the  ritual  he  should  observe  (in 
actually  giving  them  away),  properly  questioned  Vrihaspati 
(the  preceptor  of  the  celestials)  for  an  explanation  of  thau 
doubt.*  Vrihaspati  said, — Duly  observing  restraints  the  while, 
the  giver  of  kine  should,  on  the  previous  day,  properly  honor 
the  Brahmauas  and  appoint  the  (actual)  time  of  gift.  As  re- 
gards the  kine  to  be  given  away,  they  should  be  of  the  class 
called  Rohini.^  The  kine  also  should  be  addressed  with  the 
words — Samange  and  Vahule. — Entering  the  fold  where  the 
kine  are  kept,  the  following  Crutis  should  be  uttered,^ — The 
cow  is  my  mother.  The  bull  is  my  sire.  (Give  me)  Heaven 
and  Earthly  prosperity  !  The  cow  is  my  refuge  ! — Entering  the 
fold  and  acting  in  this  way,  the  giver  should  pass  the  night 
there.  He  should  again  utter  the  formula  when  actually  giving 
away  the  kine.f  ^     The  giver,  thus  residing    with    the    kine   in 

*  The  orthodox  belief  is  that  all  rituals  are  literally  eternal.  As 
eternal,  they  existed  before  anybody  declared  them  or  set  them  down  in 
holy  writ.  Tlie  ritual  in  respect  of  gifts  of  kine  sprang  in  this  way, 
i.  e.,  in  primeval  time.  It  was  only  subsequently  declared  or  set  down 
in  holy  writ. — T. 

tin  Verse  5,  if  instead  of  the  reading  'gwah,'  'swa'  be  adopted,  the 
meaning  would  be  'knowing  that  he  would  have  to  die.'  A  'Eohini'  is 
a  red  cow.  The  words 'samanga' and  'vahula'  are  Vedic  terms  applied 
to  the  cow.  The  Saudhi  in  'vahuleti'  is  arfha.  The  formula  or  Mantras 
that  should  be  uttered  in  actually  giving  away  the  kine  occur  in  tha 
scriptures. — T. 


Farva.]  inucasana  parva^  377 

the  fold  without  doing  anything  to   restrain  their   freedom,  and 
lying  down  on  the  bare  earth  (without  driving  away    the  gnats 
and  other  insects   that    would    annoy  '  him    as   they    annoy  the 
kinc),  becomes  immediately  cleansed   of  all  his   sins   in    conse- 
quence of  his  reducing  himself  to  a  state   of  perfect   similitude 
with  the  kinc.**     When   the    Sun   rises   in    the    morning,  thou 
shouldst  give  away    the   cow,  accompanied   by    her   calf  and  a 
bull.     As  the  reward  of  such  an  act.  Heaven  will   certainly   be- 
come attainable  to  thee.     The  blessings  also  that    are   indicated 
by  the  Mantras  will  also  be  thine.'-*     The  Mantras  contain  these 
references    to   kine :  Kine    are   endued   with   the   elements   of 
strenrrth  and  enerofetic  exertion.     Kine  have  in   them   the   ele- 
ment   of  wisdom.     They    are   the   source   of  that  immortality 
which  sacrifice  achieves.     They    are   the   refuge   of  all   energy. 
They  are  the  steps  by  which  earthly   prosperity  is   won.     They 
constitute  the   eternal   course    of  the   universe.     They   lead    to 
the  extension  of  one's  race.^''     Let  the  kine   (I  give  away)  des- 
troy my  sins.     They  have    that   in    them    which   partakes    the 
nature  of  both  Surya   and    Soma.     Let   them   be   aids   to    my 
attainment  of  Heaven.     Let  them   betake  themselves   to  me  as 
a  mother  takes  to  her   offspring.     Let   all   other   blessings   also 
be  mine  that  have  not   been    named   in    the   Mantras   I   have 
uttered  !"     In  the   alleviation    or   cure   of  phthisis   and   other 
wasting  diseases,  and  in  the  matter  of  achieving   freedom    from 
the  body,  if  a  person  takes  the  help  of  the  five   products  of  the 
cow,  kine  become  inclined  to  confer  blessings  upon   the   person 
like  the  river  Saraswati. — Ye  kine,  ye  are   always   conveyers  of 
all  kinds  of  merit  !     Gratified  with  me,  do  ye  aj^point  a   desir- 
able end  for  me  !^"     I  have  today    become    what   ye   are  !     By 
giving  you  away,  I  really  give  myself  away. — (After  these  words 
have  been  uttered  by  the  giver,   the   receiver   should  say,) — Ye 
are  no  longer  owned  by  him  who   gives   you   away  !     Ye   have 
now  become  mine.     Possessed  of  the  nature  of  both  Surya  and 
Soma,  do  ye  cause  both  the  giver   and   the   receiver   to   blaze 
forth  will   all   kinds   of  prosperity  !^^ — (As   already   indicated), 
the  giver  should  duly  utter  the  words  occurring  in  the  first  part 
of  the  above  Verse.     The  regenerate  recipient,   conversant  with 
the  ritual  that  regulates  the  gift  of  kine,  should,  when  receiving 

[     4S     ] 


37S  mahabharataI  [Anueasanika 

the   kine   in   gift,  utter   (as   already   said)    the   words   occur- 
ing  in  the   latter   half  of  the   above   Verse.^*     The    man    who, 
instead  of  a  cow,  gives  away  the  usual    value   thereof  or  cloths 
or  gold,  comes  to  be  regarded  as  the  giver  of  a  cow.     The  giver, 
when  giving  away  the  usual  value  of  a  cow  (as   the    substitute 
of  a  cow),  should  utter  the    words, — This   cow    with    face   up- 
turned is  being  given  away.     Do  thou    accept   her  ! — The    man 
who  gives  away  cloths  (as  the  substitute  of  a  cow)   should  utter 
the   words, — Bhavitavya — (meaning    that   the   gift   should   be 
regarded  as  representing  a  cow).     The    man    who   gives   away 
gold  (as  the  substitute  of  a  cow)  should  utter  the  word, — Vaish- 
navi  (meaning,  this  gold  that   I  give  away  is  of  the    form   and 
nature  of  a  cow).-^^ — Even  these'  are  the  words   that   should   be 
uttered  in  the  order  of  the  kind  of  gift    mentioned  above.     The 
reward  that  is  reaped  by  making   such    vicarious   gifts   of  kine 
is  residence  in  Beaven  for  six  and  thirty   thousand    years,  eight 
thousand  years,  and  twenty  thousand  years  respectively.^^   Even 
these  are  the  merits,  respectively,  of  gifts  of  things   as   substi- 
tutes of  kine.  While,  as  regards  him  who  gives  an  actual  cow  all 
the  merits  that  attach  to  vicarious  gifts   of  kine   become   his  at 
only  the  eighth  step  (homewards)    of  the  recipient.*"     He  that 
gives  an  actual  cow  becomes  endued   with   righteous   behaviour 
in  this  world.     He  that  gives  the  value  of  a  cow  becomes   freed 
from  every  kind  of  fear.     He  that  gives  a  cow  (as   a  substitute 
in  this  way  for  a  real  cow)  never  meets   with   sorrow.     All   the 
three,  as  also  they  that   regularly    go   through   their   ablutions 
and  other  acts  at  early  dawn,  and    he  that   is   well   conversant 
with  the  Mahabharata,  it   is  well  known,  attain  to  the   regions 
of  Vishnu  and  Soma.^*^     Having  given  away   a   cow,  the   giver 
should,  for  three  nights,  adopt  the    vaccine   vow,  and   pass   one 
night  with  kine.     Commencing  again   from  that  lunation,  num- 


*  The  Commentator  explains  that  'gavadinam'  in  the  first  line  refers 
to  'gopratinidhinilm.'  The  second  line  is  very  terse.  The  sense  is  that 
at  only  the  eighth  step  in  the  homeward  journey  of  the  recipient,  all  the 
merits  attaching  to  vicarious  gifts  become  his  who  gives  an  actual  cow  : 
what  need,  therefore,  be  said  of  that  merit  when  the  recipient  reaches 
home  and  draws  from  the  cow  the  means  of  worshipping  his  domestic 
lire,  entertaining  his  guests,    &c  ? — T. 


Farva.]  anucasana  pauva.  379 

bering  the  eighth,  which  is  known  by  the  name    of  Kamya,  he 
should  pass  three    nights,  supporting  hinaself  entirely   on    milk 
and  the  urine  and  dung  of  the  cow.*^®     By  giving  away  a   bull, 
one  attains  to  the  merit  that  attaches  to  the  divine  vow  (Brah- 
macharyya).     By  giving  away    a   couple   of  kine,  one   acquires 
the  mastery  of  the  Vcdas.     That  man  who  performs  a   sacrifice 
and  makes   gifts  of  kine   agreeably   to   the   ritual   laid   down, 
attains  to  many   regions   of  a  superior   character.     These,  how- 
ever, are  not  attainable   by   the   person    who   is   unacquainted 
with  that  ritual    (and  who,  therefore,  gives  away  kine   without 
observing  the  scriptural  declarations).-"     That   man    who  gives 
away  even  a  single  cow  that   yields  a  copious   measure   of  milk, 
acquires  the  merit  of  giving  away  all  desirable   things  on  Earth 
collected  together.     What  need,   therefore,  be  said  of  the  gift  of 
many  such  kine  as  yield  Havya  and  Kavya  in   consequence   of 
their  full    udders  ?     The    merit    that    attaches   to   the   gift   of 
superior  oxen  is  greater  than  that  which  attaches  to  the   gift   of 
kine.-^     One   should   not,   by   imparting   a   knowledge   of  this 
ritual,  benefit  a  person  that  is  not  one's  disciple  or   that   is   not 
observant  of  vows  or  that  is  bereft  of  faith  or  that  is  possessed  of 
a  crooked   understanding.     Verily,  this  religion   is   a    mystery, 
unknown  to  most  people.     One  that  knows  it  should  not  speak 
of  it  at  every  place."-     There  are,  in  the  world,  many  men  that 
are  bereft  of  faith.     There  are  among  men    many   persons  that 
are  mean  and  that    resemble    Rakshasas.     This   religion,  if  im- 
parted unto  them,  would   lead  to  evil.     It  would  be   productive' 
of  equal  evil  if  imparted   to   such   sinful    men   as   have   taken 
shelter  in  atheism.-^ — Listen  to  me,  0  king,  as  I  recite  to  thee 
the  names  of  those  righteous  monarchs   that   have   attained   to 
regions  of  great  felicity   as   the   reward   of  those   gifts   of  kine 
which  they  made  agreeably  to  the    instructions  of  Vrihaspati.-* 
U^inara,  Vi9waga9wa,  Nriga,  Bhagiratha,  the  celebrated  Man- 
dhatri  the  son  of  Yuvana^wa,  king    Muchukunda,  Bhuridyum- 
na,  Naishadha,  Somaka,-*^  Pururavas,   Bharata  of  imperial  sway 

*  'A.shtami'  is  the  eighth  clay  of  the  lunar  fortnight.  There  nnist  be 
two  Ashtamis  in  every  hmar  month.  A  particular  Ashtami  is  known  As 
the  KamyS  or  the  Goshtha.  On  that  day,  kine  are  worshipped  with 
sandal  paste,  vermilion,  floral  wreaths,  &c. — T, 


380  MAHABHARATA.  [Aniicnsanika 

to  whose  race  belongs  all  the  Bharatas,  the  heroic  Rama  the 
son  of  Da9aratha,  and  many  other  celebrated  kings  of  great 
achievements,"®  and  also  king  Dilipa  of  widely-known  deeds, 
all,  in  consequence  of  their  gifts  of  kine  agreeably  to  the  ritual, 
attained  to  Heaven.  King  Mandhatri  was  always  observant 
of  sacrifices,  gifts,  penances,  kingly  duties,  and  gifts  of  kine.-^ 
Therefore,  0  son  of  Pritha,  do  thou  also  bear  in  mind  those 
instructions  of  Vrihaspati  which  I  have  recited  unto  thee  (in 
respect  of  gifts  of  kine).  Having  obtained  the  kingdom  of  the 
Kurus,  do  thou,  with  a  cheerful  heart,  make  gifts  of  good  kine 
unto  foremost  of  Brahmanas  !'  "-^ 

Vai(;ampayana  continued, — "Thus  addressed  by  Bhishma  on 
the  subject  of  properly  making  gifts  of  kine,  king  Yudhish- 
thira  did  all  that  Bhishma  wished.  Verily,  king  Yudhishthira 
bore  in  mind  the  whole  of  that  religion  which  the  preceptor  of 
the  deities  imparted  unto  the  royal  Mandhatri.-^  Yudhishthira 
from  that  time  began  to  always  make  gifts  of  kine  and  to 
support  himself  on  grains  of  barley  and  on  cowdung  as  both  his 
food  and  drink.  The  king  also  began  to  sleep  from  that  day 
on  the  bare  earth,  and  possessed  of  restrained  soul  and  resemb- 
ling a  bull  in  conduct,  he  became  the  foremost  of  monarchs.*^" 
The  Kuru  king  from  that  day  became  very  attentive  to  kine 
and  always  worshipped  them,  hymning  their  pi-aises.  From 
that  day,  the  king  gave  up  the  practice  of  yoking  kine  unto 
his  vehicles.  Whithersoever  he  had  occasion  to  go,  he  proceeded 
on  cars  drawn  by  horses  of  good  mettle."^^ 


SectioxN  LXXVII. 

Vaicjampayana  said, — "King  Yudhishthira  endued  with  hu- 
mility, once  again  questioned  the  royal  son  of  Cantanu  on 
the  subject  of  gifts  of  kine  in  detail.^ 

"The  king  said, — 'Do  thou,  O  Bharata,  once  more  discourse 
to  me  in  detail  on  the  merits  of  giving  away  kine.  Verily,  O 
hero,  I  have  not  been  satiated  with  hearing  thy  nectar-like 
words !'  "" 

*  'Cikhi'  mearii?  a  bull,  so  called  from  the  hump  it  carries.     The   con- 
struction is  '9ikhi  Vriyha  iva  &c.'— T, 


i 


Farva.]  inucasana  parva.  S81 

Vai(;ampayana  continued, — 'Thus  addressed  by  king  Yu- 
dhishthira  the  just,  Cantanu's  son  began  to  discourse  to  him 
once  again,  in  detail,  on  the  merits  attaching  to  the  gift  of 
kine.^ 

"Bhishma  said, — 'By  giving  unto  a  Brahmana  a  cow  possess- 
ed of  a  calf,  endued  with  docility  and  other  virtues,  young  in 
years,  and  wrapped  round  with  a  piece  of  cloth,  one  becomes 
cleansed  of  all  one's  sins.*  There  are  many  regions  (in  Hell) 
which  are  sunless.  One  who  makes  the  gift  of  a  cow  has  not  to 
go  thither.^  That  man,  however,  who  gives  unto  a  Brahmana 
a  cow  that  is  incapable  of  drinking  or  eating,  that  has  her  milk 
dried  up,  that  is  endued  with  senses  all  of  which  have  been 
weakened,  and  that  is  diseased  and  overcome  with  decrepitude, 
and  that  may,  therefore,  be  likened  to  a  tank  whose  water  has 
been  dried  up, — indeed,  the  man  who  gives  such  a  cow  unto  a 
Brahmana  and  thereby  inflicts  only  pain  and  disappointment 
upon  him,  has  certainly  to  enter  into  dark  Hell."  That  cow 
which  is  wrathful  and  vicious,  or  diseased,  or  weak,  or  which  has 
been  purchased  without  the  price  agreed  upon  having  been  paid, 
or  which  would  only  afflict  the  regenerate  recipient  with  distress 
and  disappointment,  should  never  be  given.  The  regions  such  a 
man  may  acquire  (as  the  rewards  of  other  acts  of  righteousness 
performed  by  him)  would  fail  to  give  him  any  happiness  or  impart 
to  him  any  energy.^  Only  such  kine  as  are  strong,  endued 
with  good  behaviour,  young  in  years,  and  possessed  of  fragrance, 
are  applauded  by  all  (in  the  matter  of  gifts).  Verily,  as  Ganga 
is  the  foremost  of  all  rivers,  even  so  is  a  Kapila  cow  the 
foremost  of  all  kine.'® 

"Yudhishthira  said, — 'Why,  0  grandsire,  do  the  righteous 
applaud  the  gift  of  a  Kapila  cow  (as  more  meritorious)  when 
all  good  kine  that  are  given  away  should  be  regarded  as  equal  ? 
O  thou  of  great  puissance,  I  wish  to  hear  what  the  distinction 
is  that  attaches  to  a  Kapila  cow.  Thou  art,  verily,  competent 
to  discourse  to  me  on  this  topic  !'*^ 

"Bhishma  said,— 'I  have,  0  son,  heard   old  men    recite   this 


*  A  Kapila  cow  is  one  that  gives  a  copious  mea-sure  of  milk  wlien- 
ever  she  is  milked,  and  is  possessed  of  various  other  accomplishments 
and  virtues. — T. 


382  M-ahabharata.  [Anucdsanika 

history  respecting  the  circumstances  under  which  the  Kapila 
cow  was  created.  I  shall  recite  that  old  history  to  thee  !^°  In 
days  of  yore,  the  Self-born  Brahman  commanded  the  Rishi 
Daksha,  saying, — Do  thou  create  living  creatures  ! — From  de- 
sire of  doins:  g-ood  to  creatures,  Daksha,  in  the  first  instance, 
created  food."  Even  as  the  deities  exist,  depending  upon 
nectar,  all  living  creatures,  0  puissant  one,  live  depending  upon 
the  sustenance  assigned  by  Daksha.^^  Among  all  objects  mobile 
and  immobile,  the  mobile  are  superior.  Among  mobile  crea- 
tures, Brahmanas  are  superior.  The  sacrifices  are  all  establish- 
ed upon  them.^^  It  is  by  sacrifice  that  Soma  (nectar)  is  got. 
Sacrifice  has  been  established  upon  kine.*  The  gods  become 
gratified  through  sacrifices.  As  regards  the  Creation  then,  the 
means  of  support  came  first,  creatures  came  next.^*  As  soon  as 
creatures  were  born,  they  began  to  cry  aloud  for  food.  All  of 
them  then  approached  their  creator  who  was  to  give  them  food, 
like  children  approaching  their  father  or  mother.^"  Knowing 
the  intention  which  moved  all  his  creatures,  the  holy  lord  of 
all  creatures,  viz.,  Daksha,  for  the  sake  of  the  beings  he  had 
created,  himself  drank  a  quantity  of  nectar.^^  He  became 
gratified  with  the  nectar  he  quaffed  and  thereupon  an 
eructation  came  out,  diffusing  an  excellent  perfume  all  around. 
As  the  result  of  that  eructation,  Daksha  saw  that  it  gave  birth 
to  a  cow  which  he  named  Surabhi.  This  Surabhi  was  thus  a 
daughter  of  his,  that  had  sprung  from  his  mouth.^^  That  cow 
called  Surabhi  brought  forth  a  number  of  daughters  who  cam.e 
to  be  regarded  as  the  mothers  of  the  world.  Their  complexion 
•was  like  that  of  gold,  and  they  were  all  Kapilas.  They  were 
the  means  of  sustenance  for  all  creatures.^^  As  those  kine,  whose 
complexion  resembled  that  of  Amrita,  began  to  pour  milk,  the 
froth  of  that  milk  arose  and  began  to  spread  on  every  side,  even 
as  when  the  waves  of  a  running  stream  dashing  aganist  one 
another,  copious  froth  is  produced  that  spreads  on  every  side.^^ 
Some  of  that  froth  fell,  from  the  mouths  of  the  calves  that  were 
sucking,  upon  the  head  of  Mahadeva  who  was   then  sitting   on 


*  For  without  ghee,  which   is  produced  from  milk,  there   can  be  no 
sacrifice.  The  'aa'  may  refer  to  'Soma/but  Sacrifice  is  evidently  ment.— T, 


Pdrva.]  ANUCASANA  parva!  nss 

the  Earth.  The  puissant  Mahadeva  thereupon,  filled  with  wrath, 
cast  his  eyes  upon  those   kine.-®     With    that   third   eye   of  his 
which  adorns  his  forehead,   he  seemed  to  burn  those  kine   as   he 
looked  at  them.     Like  the  Sun  tinging    masses  of  clouds   with 
diverse  colors,  the  energy  that    issued    from    the   third    eye   of 
Mahadeva  produced,  0  monarch,  diverse  complexions   in    those 
kine.     Those  amongst  them,  however,  which   succeeded    in    es- 
caping from  the  glance  of  Mahadeva  by   entering   the   region  of 
Soma,-^"--  remained  of  the  same  color   with   which   they   were 
born,  for  no  change  was  produced  in  their  complexion.     Seeing 
that  Mahadeva  had  become  exceedingly  angry,  Daksha,  the  lord 
of  all  creatures,  addressed  him,  saying,"^ — Thou  hast,  0   great 
deity,  been  drenched  with  nectar.     The  milk  or   the  froth   that 
escapes  from  the  mouths  of  calves  sucking  their   dams  is    never 
regarded  as  impure  remnant.*     Chandramas,  after   drinking  the 
nectar,  pours  it  once  more.     It  is  not,  however,  on  that  account, 
looked  upon  as   impure."*     After  the   same    manner,  the    milk 
that  these  kine  yield,  being  born    of  nectar,  should   not   be   re- 
garded as  impure  (even  though  the  udders   have   been    touched 
by  the  calves  with  their  mouths).     The  wind   can  never  become 
impure.     Fire  can  never  become  impure.     Gold   can    never   be- 
come impure.     The    Ocean   can    never   become    impure.""     The 
Nectar,  even    when    drunk    by  the  deities,  can    never   become 
impure.     Similarly,  the  milk  of  a   cow,  even  when    her   udders 
are  sucked  by  her  calf,  can  never   become  impure.     These  kine 
will  support  all  these  worlds  with  the  milk  they  will    yield   and 
the  ehee  that  will  be  manufactured  therefrom.""     All   creatures 
wish  to  enjoy  the   auspicious   wealth,  identifiable    with    nectar, 
that  kine  possess  ! — Having  said  these    words,  the    lord  of  crea- 
tures, Daksha,   made  a  present  unto  ]\Iahadeva    of  a    bull    with 
certain  kine."^     Daksha  gratified  the    heart    of  Rudra,  O    Bha- 
rata,  with  that  present.     Mahadeva,  thus   gratified,  made    that 
bull  his  vehicle.     And  it  was  after  the    form    of  that   bull    that 


*  The  idea  of  'uchcchiskta'  is  peculiarly  Hindu   and   cannot   be     ren- 
dered into  any  other  language.     Everything  that  forms    the   remnant   of 
a  meal  after  one  has  left  off  eating,  is  'nchcchishta.'     The   calf  sucks   its 
dam.     The  udders,  however,  are   not  wa.shed    before  milking  tlie   dam, 
for  the  milk  coming  out  of  them  is  not  held  to  be  impure  remnant  — I. 


S84  mahabharata!  [Anuciisanika 

Mahadeva   adopted    the    device   on    the    standard    floating   on 

his  battle-car.     For  this  reason  it   is   that    Rudra    came    to   be 

known  as  the  bull-bannered  deity.-"     It  was   on   that   occasion 

also  that  the  celestials,   uniting   together,  made   Mahadeva   the 

lord  of  animals.     Indeed,  the  great  Rudra   became    the   Master 

of  kine    and    is    named    as   the  bull-signed    deity.-^     Hence,  O 

king,  in  the  matter  of  giving  away  kine,  the  gift  is  regarded  as 

primarily  desirable  of  Kapila  kine  which  are  endued  with  great 

energy  and  possessed  of  color  unchanged  (from  white).^°     Thus 

are  kine  thejfore  most  of  all  creatures  in  the  world.     It  is   from 

them  that  the  means  have  flowed  of  the   sustenance   of  all   the 

worlds.     They  have  Rudra  for  their  master.     They  yield    Soma 

(neotar)  in  the  form  of  milk.     They  are  auspicious   and    sacred, 

and  grantors  of  every    wish    and   givers   of  life.     A   person   by 

making  a  gift  of  a  cow   comes  to  be  regarded   as   making  a   gift 

of  every  article  that  is  desired  to  be   enjoyed   by    men.^^     That 

man  who,  desiring  to  attain  to   prosperity,  reads    with   a   pure 

heart  and  body    these   Verses   on   the   origin   of  kine,  becomes 

cleansed  of  all  his  sins  and  attains  to  prosperity  and  children  and 

wealth  and  animals.^^     He  who  makes  a  gift   of  a  cow,   O  king, 

always  succeeds  in  acquiring  the  merits  that  attach   to   gifts   of 

Havya  and  Kavya,  to  the  offer  of  oblations   of  water   unto   the 

Pitris,  to  other  religious  acts  whose   performance    brings  peace 

and  happiness,  to  the  gift  of  vehicles    and   cloths,  and   to   the 

cherishing  of  children  and  the  old.'  "^^ 

yai9ampayana  continued,—"  Hearing  these  words  of  his 
grandsire,  Pritha's  son,  viz.,  the  royal  Yudhishthira  of  ija- 
mida's  race,  uniting  with  his  brothers,  began  to  make  gifts  of 
both  bulls  and  kine  of  diflerent  colors  unto  foremost  of  Brah- 
rnanas.^*  Verily,  for  the  purpose  of  subduing  regions  of  felicity 
in  the  next,  and  winning  great  fame,  king  Yudhishthira  per- 
formed many  sacrifices  and,  as  sacrificial  presents,  gave  away 
hundreds  of  thousands  of  kine  unto  such  Brahmanas.''"* 


Section  LXXVIII. 

"Bhishma  said,— 'In   days   of  yore,  king    Saudasa   born    of 
Ikshaku's  race,  that  foremost  of  eloquent  men,  on  one   occasion 


Farvn.]  ANUCASANA  PARVA.  3S5 

approached  his  family  priest,  viz.,  Vaf,.ishtha,  that  foremost  of 
llishis,  crowned  with  ascetic  success,  capable  of  wandering 
through  every  region,  the  receptacle  of  Brahma,  and  endued 
with  eternal  life,  and  put  to  him  the  following  question.^"' 

"  'Saudasa  said, — 0  holy  one,  O  sinless  one,  what  is  that  in 
the  three  worlds  which  is  sacred  and  by  reciting  which  at  all 
times  a  man  may  acquire  high  merit  ? — '* 

"Bhishma  said, — 'Unto  king  Saudasa  who  stood  before  him 
with  head  bent  in  reverence,  the  learned  Va(;ishtha,  having 
first  bowed  unto  kine  and  purified  himself  (in  body  and  mind), 
discoursed  upon  the  mystery  relating  to  kine,  a  topic  that  is 
fraught  with  results  highly  beneficial  to  all  persons.'* 

"  'Vagishtha  said, — Kine  are  always  fragrant.  The  perfume 
emanated  by  the  exudation  of  the  Amyris  agallochum  issues  oufe 
of  their  bodies.  Kine  are  the  great  refuge  of  all  creatures. 
Kine  constitute  the  great  source  of  blessings  unto  all.*^  Kine 
are  the  Past  and  the  Future.  Kine  are  the  source  of  eternal 
growth.  Kine  are  the  root  of  Prosperity.  Anything  given  to 
kine  is  never  lost.^  Kino  constitute  the  highest  food.  They 
are  the  best  Havi  for  the  deities.  The  Mantras  called  Swaha 
and  Vashat  are  forever  established  in  kine.^  Kine  constitute 
the  fruit  of  sacrifices.  Sacrifices  arc  established  in  kine.  Kine 
are  the  Future  and  the  Past,  and  the  Sacrifices  rest  on  them.* 
Morning  and  evening  kine  yield  unto  the  Rishis,  0  foremost 
of  men,  Havi  for  use  in  Homa,  0  thou  of  great  effulgence.* 
They  who  make  gifts  of  kine  succeed  in  transcending  all 
sins  which  they  may  have  committed  and  all  kinds  of  calamities 
into  which  they  may  fall,  O  thou  of  great  puissance.'"  The 
man  possessing  ten  kine  and  making  a  gift  of  one  cow,  he 
possessing  a  hundred  kine  and  making  a  gift  of  ten  kine,  and  he 
possessing  a  thousand  kine  and  making  a  gift  of  a  hundred  kine, 
all  earn  the  same  measure  of  merit."  That  man  who,  though 
possessed  of  hundred  kine,  does  not  establish  a  domestic  fire  for 
daily  worship,  that  man  who  though  possessed  of  a  thousand  kine 
does   not   perform  sacrifices,  and  that  man  who  though  possessed 


*  'Swastyayana'  i»  a  ceremony  of ■  propitiation,  productive  of  blessings 
and  destructive  of  misery  of  evwy  kind. — T. 

[    49    ] 


oS5  MAHrinTTARATA.  [Anvc^saniha 

•of  wealth  acts  as  a  miser  (by  not  making  gifts  and  discharging 
the  duties  of  hospitality),  are  all  three  regarded  as  not  worthy  of 
any  respect.-^"  Those  men  who  make  gifts  of  Kapila  kine  with 
their  calves  and  with  vessels  of  white  brass  for  milking  them, — 
kii)e,  that  is,  which  are  not  vicious  and  which,  while  given  away, 
are  wrapped  round  with  cloths, — succeed  in  conquering  both  this 
and  the  other  world.^^  Such  persons  as  succeed  in  making  gift 
•of  a  bull  that  is  still  in  the  prime  of  youth,  that  has  all  its  senses 
strong,  and  that  may  be  regarded  as  the  foremost  one  among 
hundreds  of  herds,  that  has  large  horns  adorned  with  ornaments 
(of  gold  or  silver),  unto  a  Brahmana  possessed  of  Vedic  learn- 
ing, succeed,  O  scorcher  of  foes,  in  attaining  to  great  prosperity 
and  affluence  each  time  they  take  birth  in  the  world/'^"^*  One 
should  never  go  to  bed  without  reciting  the  names  of  kine.  Nor 
should  one  rise  from  bed  in  the  morning  without  a  similar  re- 
citation of  the  names  of  kine.  Morning  and  evening  one  should 
bend  one's  head  in  reverence  to  kine.  As  the  consequence  of 
such  acts,  one  is  sure  to  attain  to  great  prosperity."  One  should 
never  feel  any  repugnance  for  the  urine  and  the  dung  of  the 
cow.  One  should  never  eat  the  flesh  of  kine.  As  the  consequence 
of  this,  one  is  sure  to  attain  to  great  prosperity.^^  One  should 
always  take  the  names  of  kine.  One  should  never  show  any  dis- 
regard for  kine  in  any  way.  If  evil  dreams  are  seen,  men  should 
•take  the  names  of  kine.-^^  One  should  always  bathe,  using  cow- 
dung  at  the  time.  One  should  sit  on  dried  cowdung.  One  should 
never  cast  one's  urine  and  excreta  and  other  secretions  on  cow- 
dung.  One  should  never  obstruct  kine  in  any  way.^^  One  should 
eat,  sitting  on  a  cowhide  purified  by  dipping  it  in  water,  and 
then  cast  one's  eyes  towards  the  west.  Sitting  with  restrained 
speech,  one  should  eat  ghee,  using  the  bare  earth  as  one's  dish. 
One  reaps,  in  consequence  of  such  acts,  that  prosperity  of  which 
kine  are  the  source.*^"     One  should  pour  libations   on    the   fire, 

*  The  Commentator  explains  that  by  a  wet  cowhide  is  meant  a  piece 
of  cowhide  that  has  been  dipped  in  water  and  thus  purified,  'Upavi9ya' 
id  understood  after  'Charmani.'  The  mention  of  'bhumau'  implies  the 
avoidance  of  dishes  or  plates  or  cups  of  white  brass  or  other  allowable 
metals.  'Gavam  pushtim,'  I  understand,  means  'the  prosperity  in  rea- 
pejt  of  kine,'  i.  e.,  the  prosparity  which  kine  confer. — T, 


Farva]  ANUCASANA  PARVA.  387 

msing  ghee  for  the  purpose.  One  should  cause  Brahinanas  to 
utter  blessings  upon  one,  by  presents  of  ghee.  One  should 
make  gifts  of  ghee.  One  should  also  eat  ghee.  As  the  reward 
of  such  acts  one  is  sure  to  attain  to  that  prosperity  which  kine 
Gonfer.^^  That  man  who  inspires  a  vaccine  form  made  of 
sesame  seeds  by  uttering  the  Vedic  Mantras  called  by  the  name 
of  Gomati,  and  then  adorns  that  form  with  every  kind  of  gems 
and  makes  a  gift  of  it,  has  never  to  suffer  any  grief  on  account 
of  all  his  acts  of  omission  and  commission."' — Let  kine  that 
yield  copious  measures  of  milk  and  that  have  horns  adorned 
with  gold, — kine  viz.,  that  are  Surabhis  or  the  daughters  of 
Surabhis, — approach  me  even  as  rivers  approach  the  ocean  !"' 
I  always  look  at  kine.  Let  kine  always  look  at  me.  Kine  are 
ours.  We  are  theirs.  Ourselves  are  there  where  kine  are  !-* — 
Even  thus,  at  night  or  day,  in  happiness  or  woe, — verily,  at 
times  of  even  great  fear, — should  a  man  exclaim.  By  uttering 
such  words,  he  i?  certain  to  become  freed  from  every  fear.'  "'^ 


Section  LXXIX. 

"  'Vac^ishtha  said,— The  kine  that  had  been  created  in  a 
former  age  practised  the  austerest  penances  for  a  hundred  thou- 
sand years  with  the  desire  of  attaining  to  a  position  of  great 
pre-eminence.^  Verily,  O  scorcher  of  foes,  they  said  unto  them- 
selves,— We  shall,  in  this  world,  become  the  best  of  all  kinds 
of  Dakshina  in  sacrifices,  and  we  shall  not  be  liable  to  be 
stained  Avith  any  fault  I"  By  bathing  in  water  mixed  with  our 
dung,  people  shall  become  sanctified.  The  deities  and  men 
shall  use  our  dung  for  the  purpose  of  purifying^  all  creatures 
mobile  and  immobile.  They  also  that  will  give  us  away  shall 
attain  to  those  regions  of  happiness  which  will  be  ours.** — The 
puissant  Brahman,  appearing  unto  them  at  the  conclusion  of 
their  austerities,  gave  them   the   boons   they    sought,  saying, — 

*  The  first  line  of  Verse  4  seems  to  be  connected  with  Verse  3.  The 
second  line  of  4  seems  to  stand  by  it.self.  By  connecting'  the  first  line 
of  4  with  the  second,  the  meaning  will  be — 'All  mobile  aii<l  immobile 
creatures  that  will  give  us  away  tStc'  Immobile  creatures  )ii;iking  gifts 
of  kine  would  be  utter  nousense,— T. 


388  mahabharata!  [Anuqnsaiiika 

It  shall  be  as  ye  wish  !     Do  ye  (thus)  rescue  all   the    worlds  !^ — 
Crowned  with  fruition  in  respect  of  their   wishes,  they    all   rose 
up, — those  mothers  of  both   the   Past   and  the    Future.     Every 
morning,  people   should  bow  with  reverence  unto  kine.     As   the 
consequence  of  this,  they  are   certain    to    win   prosperity."     At 
the  conclusion  of  their  penances,  0  monarch,  kine   became   the 
refuge  of  the  world.     It  is  for   this  that   kine   are   said   to   be 
highly  blessed,  sacred,  and   the   foremost   of  all   things.     It   is 
for  this  that  kine  are  said  to  stay  at  the  very  head    of  all   crea- 
tures.'^     By  giving  away  a  Kapila  cow    with   a   calf  resembling 
herself,  yielding  a  copious  measure  of  milk,  free  from  every  vici- 
ous habit,  and  covered  with  a  piece  of  cloth,  the   giver   attains 
to  great  honors  in  the  region   of  Brahma.'^     By   giving   away  a 
cow   of  red   complexion,    with   a   calf   that   resembles   herself, 
yielding  milk,  free  from  every   vice,  and   covered    with   a  jjiece 
of  cloth,  one  attains  to  great  honors   in   the    region   of  Surya.^ 
By  giving  away  a  cow   of  variegated  hue,  with  a  calf  similar  to 
herself,  yielding  milk,   free  from  every  vice,  and   covered  with  a 
piece  of  cloth,  one   attains   to  great   honors   in    the   region   of 
Soma.-^°     By  giving  away  a  cow    of  white   complexion,  with   a 
calf  similar  to  herself,  yielding  milk,  free  from   every   vice,  and 
covered  with  a  piece  of  cloth,  one  attains  to  great  honors  in  the 
region  of  Indra.-^^     By  giving  away  a  cow   of  dark    complexion, 
with  a  calf  similar   to   herself,   yielding    milk,  free   from   every 
vice,  and  covered  with  a    piece   of  cloth,  one    attains   to   great 
honors  in  the  region  of  Agni.-^^     By  giving  away   a    cow  of  the 
complextion  of  smoke,  with  a   calf  similar   to   herself,  yielding 
milk,  free  from  every  vice,  and  covered    with  a   piece   of  cloth, 
one  attains  to  great  honors  in  the    region    of  Yama.^^     By   giv- 
ing away  a  cow  of  the  complexion   of  the    foam   of  water,  with 
a  calf  and  a  vessel  of  white  brass  for    milking  her,  and   covered 
with  a  piece  of  cloth,  one   attains   to   the   region    of  Varuna.-^* 
By  giving  away  a   cow  whose   complexion    is   like   that   of  the 
dust  blown  by  the  wind,   with  a  calf  and  a  vessel   of  white  brass 
for  milking  her,  and  covered  with  a  piece   of  cloth,  one   attains 
to  great  honors  in  the   region    of  the    Wind-god.^^     By   giving 
away    a   cow    of  the   complexion    of    gold,    having   eyes   of   a 
tawny  hue,  with  a  calf,  and  a  vessel  of  white  brass   for   milking 


Purva.]  A.NUCA.SANA  PARVA.  389 

her,  and  covered  with  a  piece   of  cloth,  one  enjoys   the    felicity 
of  the  region   of  Kuvera."     By  giving  away  a  cow  of  the  com- 
plexion  of  the  smoke   of  straw,  with   a   calf  and    a     vessel   of 
white  brass' for  milking  her,  and  covered    with  a  piece    of  cloth, 
one  attains  to  great  honors  in    tho   region    of  the  Pitris.^^     By 
giving  away  a    fat   cow    with    the   flesh   of  its   throat   hanging 
down  and  accompanied  by    her   calf,  one   attains   with    ease   to 
the  high  region  of  the  Vi^wedevas.^^     By  giving   away   a  Gouri 
cow,  with  a  calf  similar  to  her,  yielding    milk,  free   from   every 
vice,  and  covered   with   a    piece   of  cloth,  one   attains   to   the 
region  of  the   Vasus.-^'     By  giving   away   a   cow   of  the   com- 
plexion of  a  white  blanket,  with  a   calf  and   a    vessel    of  white 
brass,  and  covered  with   a   piece    of  cloth,  one   attains   to   the 
region  of  the  Sfiddhyas.-^     By  giving  away   a  bull    with  a  high 
hump  and  adorned  with  every  jewel,  the  giver,  0    king,  attains 
to  the  region  of  the  Maruts.-^     By  giving   away   a  bull   of  blue 
complexion,  that  is  full-grown  in  respect  of  years   and   adorned 
with  every  ornament,  the  giver  attains   to   the   regions   of  the 
Gandharvas  and  the  Apsaras."*     By  giving  away  a  cow  with  the 
flesh  of  her  throat  hanging  down,  and  adorned  with  every  orna- 
ment, the  giver,  freed  from   every  grief,  attains  to  those  regions 
that  belong  to   Prajapati   himself.-^     That    man,  0    king,  who 
habitually  makes  gifts   of  kine,  proceeds,  piercing    through  the 
clouds,  on  a  car  of  solar  effulgence  to   Heaven  and  shine?   there 
in  splendour.-*     That  man  who  habitually    makes  gifts   of  kine 
comes  to  be   regarded   as   the   foremost   of  his   species.     When 
thus  proceeding  to  Heaven,  he  is   received  by   a  thousand  celes- 
tial damsels  of  beautiful  hips  and  adorned  with   handsome  robes 
and  ornaments.     These  girls  wait  upon  him   there  and    minister 
to  his  delight.^*^     He  sleeps   there  in  peace  and  is   awakened   by 
the  musical  laughter   of  those  gazelle-eyed   damsels,  the   sweet 
notes  of  their  Vinas,  the  soft   strains  of  their  Vallakis,  and  tho 
melodious  tinkle   of  their   Nupuras.*-"     The   man    who    makes 
gifts  of  kine  resides  in    Heaven    and    is   honored   there   for   as 
many  years  as  there   are  hairs   on    the   bodies   of  the   kine    he 


*  'Vallaki'  is  the  Indian  lutt.     Th«  'Nupura'  ia  *n  ornament  for   »b« 
ankles.— T. 


390  MAHABHAKATA.  [Anuc-isanUcoi 

gives  away.  Falling  off  from  Heaven  (upon. the  exhaustion  of 
his  merit),  such  a  man  takes  birth  in  the  order  of  humanity 
and,  in  fact,  in  a  superior  family  among  men. — '  ""^ 


Section  LXXX. 

"  'Va^ishtha  said, — Kine  are  yielders  of  ghee  and  milk. 
They  are  the  sources  of  ghee  and  they  have  sprung  from  ghee. 
They  are  rivers  of  ghee,  and  eddies  of  ghee.  Let  kine  ever  be' 
in  my  house  1^  Ghee  is  always  my  heart.  Ghee  is  even  es- 
tablished in  my  navel.  Ghee  is  in  every  limb  of  mine.  Ghee 
resides  in  my  mind.^  Kine  are  always  at  my  front.  Kine  are 
always  at  my  rear.  Kine  are  on  every  side  of  my  person.  I  live 
in  the  midst  of  kine  1^ — Having  purified  oneself  by  touching 
water,  one  should,  morning  and  evening,  recite  these  Mantras 
every  day.  By  this,  one  is  sure  to  be  cleansed  of  all  the  sins  one 
may  commit  in  course  of  the  day.*  They  who  make  gifts  of  a 
thousand  kine,  departing  from  this  world,  proceed  to  the  regions 
of  the  Gandharvas  and  the  Apsaras  where  there  are  many  pala- 
tial mansions  made  of  gold  and  where  the  celestial  Ganga,  called 
the  current  of  Vasu,  runs.^  Givers  of  a  thousand  kine  repair 
thither  where  run  many  rivers  having  milk  for  their  water, 
cheese  for  their  mire,  and  curds  for  their  floating  moss."  That 
man  who  makes  gifts  of  hundreds  of  thousands  of  kine  agreeably 
to  the  ritual  laid  down  in  the  scriptures,  attains  to  high  pros- 
perity (here)  and  great  honors  in  Heaven.''  Such  a  man  causes 
both  his  paternal  and  maternal  ancestors  to  the  tenth  degree  to 
attain  to  regions  of  great  felicity,  and  sanctifies  his  whole  race.^ 
Kine  are  sacred.  They  are  the  foremost  of  all  things  in  the 
world.  They  are  verily  the  refuge  of  the  universe.  They  are 
the  mothers  of  the  very  deities.  They  are  verily  incomparable. 
They  should  be  dedicated  in  sacrifices.^  When  making  jour- 
neys, one  should  proceed  by  their  right  (i.  e.,  keeping  them  to 
one's  left).  Ascertaining  the  proper  time,  they  should  be  given 
away  unto  eligible  persons.^"  By  giving  away  a  Kapila  cow 
having  large  horns,  accompanied  by  a  calf  and  a  vessel  of  white 
brass  for  milking  her,  and  covered  with  a  piece  of  cloth,  one 
succeeds  in  entering;  freed  from  fear,  the  palace   of  Yama   that 


parva.]  ANUOAS\N\  PARVA.  oOl 

is  so  difficult  to  enter."  One  should  always  recite  this  sacred 
Mantra,  viz., — Kino  are  of  beautiful  form.  Kine  are  of  diverse 
forms.  They  are  of  universal  form.  They  are  the  mothers  of 
the  universe.  O,  let  kine  approach  me  !" — There  is  710  gift 
more  sacred  than  the  gift  of  kine.  There  is  no  gift  that  [jroduces 
more  blessed  merit.  There  has  been  nothing  equal  to  the  cow, 
nor  will  there  be  anything  that  will  equal  her.^^  With  her 
skin,  her  hair,  her  horns,  the  hair  of  her  tail,  her  milk,  and 
her  fat, — with  all  these  together, — the  cow  upholds  sacrifice. 
What  thing  is  there  that  is  more  useful  than  the  cow  ?^*  Bend- 
in  o"  my  head  unto  her  with  reverence,  I  adore  the  cow  who  is 
the  mother  of  both  the  Past  and  the  Future,  and  by  whom  the 
entire  universe  of  mobile  and  immobile  creatures  is  covered.^*^ 
O  best  of  men,  I  have  thus  recited  to  thee  only  a  portion  of 
the  hioh  merits  of  kine.  There  is  no  gift  in  this  world  that  is 
superior  to  the  gift  of  kine.  There  is  also  no  refuge  in  this 
world  that  is  higher  than  kine. — '^'' 

"Bhishma  continued, — 'That  high-souled  giver  of  land  {viz., 
king  Saudasa),  thinking  these  words  of  the  Rishi  Va^ishtha  to 
be  foremost  in  point  of  importance,  then  made  gifts  of  a  very 
large  number  of  kine  unto  the  Brahmanas,  restraining  his 
senses  the  while,  and  as  the  consequence  of  those  gifts,  the 
monarch  succeeded  in  attaining  to  many  regions  of  felicity  in 
the  next  world.'  "*^^ 


Section  LXXXI. 

"Yudhishthira  said, — 'Tell  me,  O  grandsire,  what  is  that 
which  is  the  most  sacred  of  all  sacred  things  in  the  world,  other 
than  that  which  has  been  already  mentioned,  and  which  is 
the  highest  of  all  sanctifying  objects.'^ 

"Bhishma  said, — 'Kine  are  the  foremost  of  all  objects.  They 
are  highly  sacred  and  they  rescue  men  (from  all  kinds  of  sin 
and  distress).     With  their  milk  and   with   the    Havi    nianufac- 

*  'Bhumidah'  is,  literally,  a  giver  of  land.  King  Saudasa,  the  Com- 
mentator explains,  was  known  by  the  name  of  'Bhumidah'  in  r'onse- 
queace  of  his  liberality  iu  the  matter  of  giving  away  land  uutu  the 
Brahmanas, — T. 


'"^OS  MAHABWARATA.  [Anucdsanika 

tured  therefrom,  kine  uphold  all  creatures  in  the  universe.*. 
O  best  of  the  Bharatas,  there  is  nothing  that  is  more  sacred 
than  kine.  The  foremost  of  all  things  in  the  three  worlds, 
kine  are  themselves  sacred  and  capable  of  cleansing  others.* 
Kine  reside  in  a  region  that  is  even  higher  than  the  region  of 
the  deities.  "When  given  away,  they  rescue  their  givers.  Men 
of  wisdom  succeed  in  attaining  to  Heaven  by  making  gifts  of 
kine.*  Yuvana^wa's  son  Mandhatri,  Yayati,  and  (his  sire)  Na- 
husha,  used  always  to  give  away  kine  in  thousands.^  As  the 
reward  of  those  gifts,  they  have  attained  to  such  regions  as  are 
unattainable  by  the  very  deities.  There  is,  in  this  connection, 
O  sinless  one,  a  discourse  delivered  of  old.  I  shall  recite  it  to 
thee.^  Once  on  a  time,  the  intelligent  Cuka,  having  finished 
his  morning  rites,  approached  with  a  restrained  mind  his  sire, 
that  foremost  of  Rishis,  viz.,  the  Island-born  Krishna,  who  is 
acquainted  with  the  distinction  between  that  which  is  superior 
and  that  which  is  inferior,  and  saluting  him,  said, — What  is 
that  sacrifice  which  appears  to  thee  as  the  foremost  of  all  sacri- 
fices V'^  What  is  that  act  by  doing  which  men  of  wisdom 
succeed  in  attaining  to  the  highest  region  ?  What  is  that 
sacred  act  by  which  the  deities  enjoy  the  felicity  of  Heaven  ?^ 
What  constitutes  the  character  of  sacrifice  as  sacrifice  ?  What 
is  that  upon  which  sacrifice  rests  ?  What  is  that  which  is 
regarded  as  the  best  by  the  deities  ?  What  is  that  sacrifice 
which  transcends  the  sacrifices  of  this  world  ?  Do  thou  also 
tell  me,  O  sire,  what  is  that  which  is  the  most  sacred  of  all 
things  '^^ — Having  heard  these  words  of  his  son,  0  chief  of 
Bharata's  race,  Vyasa,  the  foremost  of  all  persons  conversant 
with  duties,  discoursed  as  follows  unto  him.-'^ 

"  'Vyasa  said, — Kine  constitute  the  stay  of  all  creatures. 
Kine  are  the  refuge  of  all  creatures.  Kine  are  the  embodi- 
ment of  merit.  Kine  are  sacred,  and  kine  are  sanctifiers  of 
all.^^  Formerly  kine  were  hornless  as  it  has  been  heard  by 
us.  For  obtaining  horns  they  adored  the  eternal  and  puissant 
Brahman.^'  The  puissant  Brahman,  seeing  the  kine  paying 
their  adorations  to  him  and  sitting  in  pray  a,  granted  unto 
each  of  them  what  each  desired.^*  Thereafter  their  horns 
grevv  and  each  got  what   each   desired.     Of  diverse   colors,  and 


Prtrvn.]  ANnr\S\NA  PARVA!  ^^-^ 


IS 


endued  with  horns,  they  began  to  shine  in  beauty,  0  son 
Favored  by  Brahman  himself  with  boons,  kine  are  auspicious 
and  yielders  of  Havya  and  Kavya.  They  are  the  embodimenta 
of  merit.  They  are  sacred  and  hicfhly  blessed.  They  are 
possessed  of  excellent  form  and  attributes."  Kine  constitute 
high  and  excellent  energy.  The  gift  of  kine  is  very  much 
applauded.  Those  good  men  who,  freed  from  pride,  make  gift.^ 
of  kine,^^  are  regarded  as  doers  of  righteous  deeds  and  as  givers 
of  all  articles.  Such  men,  O  sinless  one,  attain  to  the  highly 
sacred  region  of  kine.^®  The  trees  there  produce  sweet  fruits. 
Indeed,  those  trees  are  always  adorned  with  excellent  flowers 
and  fruits.  Those  flowers,  0  best  of  regenerate  persons,  are 
endued  Avith  celestial  fragrance.^'  The  entire  soil  of  thafe 
region  is  made  of  gems.  The  sands  there  are  all  gold.  The 
climate  there  is  such  that  the  excellencies  of  every  season  are 
felt.  There  is  no  mire,  no  dust.  It  is,  indeed,  highly  auspici- 
ous.^" The  streams  that  run  there  shine  in  resplendence  for 
the  red  lotuses  blooming  upon  their  bosoms,  and  for  the  Jewells 
and  gems  and  gold  that  occur  in  their  banks  and  that  display 
the  eifulgence  of  the  morning  Sun.*^  There  are  many  lakes 
also  in  that  region  on  whose  breasts  are  many  lotuses,  mixed 
here  and  there  with  Nymph rea  stellata,  and  having  their 
petals  made  of  costly  gems,  and  their  filaments  adorned  with  a 
complexion  like  that  of  gold.'^  They  are  also  adorned  with 
flowering  forests  of  the  Nerium  odorum  with  thousands  of 
beautiful  creepers  twining  round  them,  as  also  with  forests  of 
Santanakas  bearing  their  flowery  burthens.-^  There  are  rivers 
whose  banks  are  variegated  with  many  bright  pearls  and  res- 
plendent gems  and  shining  gold.^*  Portions  of  those  regions 
are  covered  with  excellent  trees  that  are  decked  with  jewels 
and  gems  of  every  kind.  Some  of  them  are  made  of  gold  and 
some  display  the  splendour  of  fire.^^  There  stand  many  moun- 
tains made  of  gold,  and  many  hills  and  eminences  made  of 
jewels  and  gems.  These  shine  in  beauty  in  consequence  of 
their  tall  summits  which  are  composed  of  all  kinds  of  gems."* 
The  trees  that  adorn  those  regions  always  put  forth  flowers  and 
fruits,  and  are  always  covered  with  dense  foliagre.  The  flowers 
always  emit  a  celestial  fragrance  and  the  fruits   are   exceedingly 

[      50     ] 


:S84  mahabhaiiata!  [AmicHsdinifm 

sweet,  0  chief  of  Bharata's  race."     Those  persons  that   are   of 
righteous   deeds,  0   Yudhishthira,   always   sport   there   in  joy. 
Freed  from  grief  and  wrath,  they  pass  their  time  there,  crowned 
■with  the  fruition  of  every    wish.^^     Persons  of  righteous   deeds, 
possessed  of  fame,  sport  there  in  happiness,    moving  from   place 
to  place,  O  Bharata,  on    delightful    vehicles   of  great   beauty .=^" 
Auspicious  bands   of  Apsaras   always   amuse   them  there,  with 
music  and   dance.     Indeed,  0   Yudhishthira,  a  person   goes    to 
such  regions  as  the  reward  of  his  making  gifts  of  kine.^°     Those 
regions  which  have  for  their  lords   Pushan,   and   the   Maruts  of 
great  puissance,  are  attained  to  by  givers  of  kine.     In  affluence 
the  royal  Varuna   is   regarded   as  pre-eminent.     The   giver   of 
kine  attains   to   affluence   like   that   of  Varuna   himself.     One 
should,  with  the   steadiness  of  a  vow,  daily  recite   these   Man- 
tras declared  by    Prajapati   himself  (in  respect  of  kine),  viz., — 
Yugandharah,    Surupah,    Vahurupah,    Vi9warupah,    and    Ma- 
tara.*^^"^^ — He  who  serves  kine  with  reverence  and  who  follows 
them  with   humility,  succeeds   in    obtaining    many   invaluable 
boons  from  kine  who  become  gratified  with  him.^^     One   should 
never,  in  even  one's  heart,  do  an  injury   to   kine.     One   should, 
indeed,  always  confer  happiness  on   them.     One   should   always 
reverence  kine  and  worship  them,  with   bends   of  one's   head.** 
He  who  does  this,  restraining   his   senses   the    while   and   filled 
with  cheerfulness,  succeeds  in  attaining  to   that   felicity    which 
is  enjoyed  by  kine  (and    which   kine   alone   can    confer).     One 
should  for  three  days  drink  the  hot  urine  of  the  cow.     For   the 
next  three  days  one  should  drink   the   hot    milk    of  the   cow."^ 
Having  thus  drunk  for  three  days   hot    milk,  one   should   next 
drink  hot  ghee  for  three  days.     Having  in  this   way  drunk  hot 
ghee  for  three  days,  one  should  subsist  for  the  next   three   days 
on  air  only.^'     That  sacred   thing   by    whose   aid   the   deities 


*  These  are  the  several  names  by  which  kine  are  known.  The  first  is 
probably  derived  from  kine  bearing  the  plough  and  thiii  assisting  at 
tillage  of  the  soil.  The  second  implies  beauty  of  form.  The  third  is 
derived  from  the  cow  being  regarded  as  the  origin  of  all  things  in  the 
universe  :  all  things,  therefore,  are  only  so  many  forms  of  the  cow. 
Vi9warupa  implies  the  same  thing.  Matara  implies  mother?,  kine  being 
regarded  as  the  mothers  of  all. — T. 


Farva.]  anucasana  takva.  395 

enjoy  regions  of  felicity,  that  which  is   the    most    sacred    of  all 
sacred  things,  viz.,  ghee,  should  then  be  borne   on  the    head.*'^ 
With  the  aid  of  ghee  one  should  pour   libations   on    the   sacred 
fire.     By  making  gifts  of  ghee,  one  should  cause  the  Brahmanas 
to  utter  benedictions   on    oneself.     One   should   eat   ghee   and 
make   gifts    of   ghee.     As    the   reward    of    this  conduct,    one 
may  then  attain  to  that    prosperity    which    belongs    to   kine.'* 
That  man  who,  for  a  month,  subsists  upon    the  gruel    of  barley 
picked  up  every   day   from   cow-dung,   becomes  cleansed  of  sins 
as  grave  as  the  slaughter  of  a   Brahmana.'*     After  their  defeat 
at  the   hands   of  the   Daityas,  the  deities  practised  this   expia- 
tion.    It  was  in   consequence  of  this  expiation   that   they   suc- 
ceeded  in    regaining   their   position   as  deities.     Verily,  it  was 
through  this    that   they   regained   their   strength   and   became 
crowned  with  success.*"     Kine  are  sacred.     They   are   embodi- 
ments of  merit.     They  are  high  and  most  efficacious  cleansers  of 
all.     By  making  gifts  of  kine  unto  the  Brfihmanas  one   attains 
to  Heaven.*^     Living  in  a  pure  state,  in  the  midst  of  kine,  one 
should  mentally   recite  those  sacred  Mantras  that  are  known  by 
the  name  of  Gomati,  after  touching  pure  water.     By  doing  this, 
one  becomes  purified  and  cleansed  (of  all  sins).**     Brahmanas  of 
righteous  deeds,  who  have   been  cleansed  by    knowledge,  study 
of  the  Vedas,  and  observance  of  vows,  should,  only  in  the  midst 
of  sacred  fires  or  kine  or  assemblies  of  Brahmanas,  impart   unto 
their   disciples  a  knowledge  of  the  Gomati   Mantras    which   are 
every  way   like  unto  a  sacrifice  (for    the    merit   they   produce). 
One  should  observe  a   fast    for   three   nights   for  receiving   the 
boon  constituted  by  a  knowledge  of  the   import   of  the    Gomati 
Mantras.*^"**     The  man  who  is  desirous  of  obtaining  a  son  may 
obtain  it  by  adoring  these  Mantras.     He  who  desires  the  posses- 
sion of  wealth  may  have  his   desire   gratified   by    adoring  these- 
Mantras.     The  girl  desirous  of  having  a  good  husband  may  have 
her  wish   crowned    with   success  by  the  same    means.     In    fact, 
one  may  acquire  the  fruition   of  every    wish    one    may   cherish, 

*  Ghee  i^  regarded  so  sacred  because  of  its  use  in  sacrifices.  It  U 
with  the  aid  of  ghee  that  the  deities  have  become  what  they  are.  Itbelf 
sacred,  it  is  also  cleuusiug  at  the  same  ume,— T, 


39G  MAHABHARATA.  [A7l,UC(ibunilM 

by  adoring  these  sacred  Mantras.*'  When  kine  are  gratified 
with  the  service  one  renders  them,  they  are,  without  doubt, 
capable  of  granting  the  fruition  of  every  wish.  Even  so,  kine 
are  highly  blessed.  They  are  the  essential  requisites  of  sacrifices. 
They  are  grantors  of  every  wish.  Know  that  there  is  nothing 
superior  to  kine  ! — '*® 

"Bhishraa  continued, — 'Thus  addressed  by  his  high-souled 
sire,  Cuka,  endued  with  great  energy,  began  from  that  time  to 
worship  kine  every  day.  Do  thou  also,  0  son,  conduct  thyself 
in  the  same  way  !'  "" 


Section  LXXXII. 

"Yudhishthira  said, — 'I  have  heard  that  the  dung  of  the 
cow  is  endued  with  Cree.  I  desire  to  hear  how  this  has  been 
brought  about.  I  have  doubts,  0  grandsire,  which  thou  shouldst 
dispel.'*^ 

"Bhishma  said, — 'In  this  connection  is  cited  the  old  story, 
O  monarch,  of  the  conversation  between  kine  and  Cree,  0  best 
of  the  Bharatas  !^  Once  on  a  time  the  goddess  Cree,  assuming 
a  very  beautiful  form,  entered  a  herd  of  kine.  The  kine,  be- 
holding her  wealth  of  beauty,  became  filled  with  wonder.^ 

"  'The  kine  said, — Who  art  thou,  0  goddess  ?  Whence  hast 
thou  become  unrivalled  on  Earth  for  beauty  ?  O  highly  blessed 
goddess,  we  have  been  filled  with  wonder  at  thy  wealth  of 
beauty  !*  We  desire  to  know  who  thou  art.  Who,  indeed,  art 
thou  ?  Whither  wilt  thou  proceed  ?  0  thou  of  very  superior 
splendour  of  complexion,  do  tell  us  in  detail  all  we  wish  to 
know  ! — ° 

"  'Cree  said, — Blessed  be  ye,  I  am  dear  unto  all  creatures. 
Indeed,  I  am  known  by  the  name  of  Cree.  Forsaken  by 
me,  the  Daityas  have  been  lost  for  ever."  The  deities,  viz., 
Indra,  Vivaswat,  Soma,  Vishnu,  Varuna,  and  Agni,  having 
obtained  me,  are  sporting  in  joy  and  will  do  so  for  ever.'^ 
Verily,  the  Rishis  and  the  deities,  only  when    they  are   endued 


*  'Cree'  is  the  goddess  of  Prosperity.     The   answer  of  Bhishiua   will 
ex].)liuu  the  questiou  f uUy,— 1\ 


I*arva.]  anucasa.na  pakva.  397 

with  me,  become  crowned  with  success.  Ye  kiiie,  those  beings 
meet  with  destruction  into  whom  I  do  not  enter  !"  Religion, 
Wealth,  and  Pleasure,  only  when  endued  with  me,  become 
sources  of  happiness.  Ye  kine  who  are  givers  of  happiness, 
know  that  I  am  possessed  of  even  such  energy  !^  I  wish  to 
always  reside  in  every  one  of  you.  Repairing  to  your  presence, 
I  solicit  you.     Be  all  of  you  endued  with  Cree  ! — ^** 

"  'The  kine  said, — Thou  art  fickle  and  restless.  Thou  suffer- 
est  thyself  to  be  enjoyed  by  many  persons.  We  do  not  desire 
to  h'ive  thee  !  Blessed  be  thou,  go  whithersoever  thou  pleas' 
est.^^  As  regards  ourselves,  all  of  us  are  possessed  of  good 
forms.  What  need  have  we  with  thee  ?  Go  whithersoever 
thou  likest.  Thou  hast  already  (by  answering  our  questions) 
gratified  us  exceedingly  ! — ^^ 

"  'Cree  said, — Is  it  proper  with  you,  ye  kine,  that  you  do 
not  welcome  me  ?  I  am  difficult  of  being  attained.  Why 
then  do  you  not  accept  me  ?^*  It  seems,  ye  creatures  of  ex- 
cellent vows,  that  the  popular  proverb  is  true,  viz.,  that  it  is 
certain  that  when  one  comes  to  another  of  one's  own  accord 
and  without  being  sought,  one  meets  with  disregard.^*  The 
gods,  the  Danavas,  the  Gandharvas,  the  Pi(,'achas,  the  Uragas, 
the  Rakshasas,  and  human  beings  succeed  in  obtaining  me  only 
afcer  undergoing  the  severest  austerities.-^"  Ye  who  have  such 
energy,  do  ye  take  me  !  Ye  amiable  ones,  I  am  never  dis- 
regarded by  any  one  in  the  three  worlds  of  mobile  and  immo- 
bile creatures  ! — ^' 

"  'The  kine  said, — We  do  not  disregard  thee,  0  goddess  ! 
We  do  not  show  thee  a  slight  !  Thou  art  fickle  and  of  a  very 
restless  heart.  It  is  for  this  only  that  we  take  leave  of  thee  !^^ 
What  need  of  much  talk  ?  Do  thou  go  whithersoever  thou 
choosest.  All  of  us  are  endued  with  excellent  forms.  What 
need  have  we  with  thee,  0  sinless  one  ? — ^^ 

"  'Cree  said, — Ye  givers  of  honors,  cast  off  by  you  in  this 
way,  I  shall  certainly  be  an  object  of  disregard  with  all  the 
world  !  Do  ye  show  me  grace  !"  Ye  are  all  highly  blessed. 
Ye  are  ever  ready  to  grant  protection  unto  those  that  seek 
your  protection.  I  have  come  to  you  soliciting  your  protection. 
I  have  no  fault,    Do  you   rescue    me   (from  this    situation).*^ 


398  MAHABHARATA.  [Aiiuedsanikci 

Know  that  I  shall  always  be  devoted  to  you  !  I  am  desirous 
of  residing  in  any  part,  however  repulsive,  of  your  bodies. 
Indeed,  I  wish  to  reside  in  even  your  rectum  !*^  Ye  sinless 
ones,  I  do  not  see  that  ye  have  any  part  in  your  bodies  that 
may  be  regarded  as  repulsive,  for  ye  are  sacred,  and  sanctify- 
ing, and  highly  blessed  !  Do  ye,  however,  grant  my  prayer. 
Do  ye  tell  me  in  which  part  of  your  bodies  I  shall  take  up 
my  residence  ! — '^^ 

"Bhishma  continued, — 'Thus  addressed  by  Cree,  the  kine, 
always  auspicious  and  inclined  to  kindness  unto  all  who  are 
devoted  to  them,  took  counsel  with  one  another,  and  then 
addressing  Cree,  said  unto  her,  O  king,  these  words.^^ 

"  'The  kine  said, — 0  thou  of  great  fame,  it  is  certainly  de- 
sirable that  we  should  honor  thee  !  Do  thou  live  in  our  urine 
and  dung.     Both  these  are  sacred,  O  auspicious  goddess  ' — "* 

"  'Cree  said, — By  good  luck,  ye  have  shown  me  much  grace 
implying  your  desire  to  favour  me.  Let  it  be  even  as  ye  say  ! 
Blessed  be  ye  all,  I  have  really  been  honored  by  you,  ye  givers 
of  happiness  !' — ^^ 

"Bhishma  continued, — 'Having,  0  Bharata,  made  this  com- 
pact with  kine,  Cree,  there  and  then,  in  the  very  sight  of 
those  kine,  rendered  herself  invisible."*  I  have  thus  told  thee, 
O  son,  the  glory  of  the  dung  of  kine.  I  shall  once  again  dis^ 
course  to  thee  of  the  glory  of  kine.    Do  thou  listen  to  me  !'  "^^ 


Section  LXXXIII. 

"Bhishma  said, — 'They  who  make  gifts  of  kine,  and  who 
subsist  upon  the  remnants  of  things  offered  as  libations  on  the 
sacred  fire,  are  regarded,  0  Yudhishthira,  as  always  performing 
sacrifices  of  every  kind.-^  No  sacrifice  can  be  performed  with- 
out the  aid  of  curds  and  ghee.  The  very  character  as  sacrifice 
which  sacrifices  have,  depends  upon  ghee.  Hence  ghee  (or,  the 
cow  from  which  it  is  produced)  is  regarded  as  the  very  root  of 
sacrifice.^  Of  all  kinds  of  gifts,  the  gift  of  kine  is  applauded 
as  the  highest.  Kine  are  the  foremost  of  all  things.  Them- 
selves sacred,  they  are  the  best  of  cleansers  and  sanctifiers.* 
People  should  cherish  kine   for  obtaining   prosperity   and  even 


Parva.]  anuca-Rana  parva;  399 

peace.  The  milk,  curds,  and  ghee  that  kine  yield  are  capable 
of  cleansing  one  from  every  kind  of  sin.*  Kine  are  said  to 
represent  the  highest  energy  both  in  this  world  and  the  world 
that  is  above.  There  is  nothing  that  is  more  sacred  or  sancti- 
fying than  kine,  O  chief  of  Bharata's  race.^  In  this  connec- 
tion is  recited  the  ancient  narrative,  0  Yudhishthira,  of  the 
discourse  between  the  Grandsire  and  the  chief  of  the  celestials." 
After  the  Daityas  had  been  defeated  and  Cakra  had  become 
the  lord  of  the  three  worlds,  all  creatures  grew  in  prosperity 
and  became  devoted  to  the  true  religion.''  Then,  on  one  occa- 
sion, the  Rishis,  the  Gandharvas,  the  Kinnaras,  the  Uragas, 
the  Rakshasas,  the  Deities,  the  Asuras,  the  winged  creatures, 
and  the  Prajapatis,  O  thou  of  Kuru's  race,  all  assembled  to- 
gether and  adored  the  Grandsire.  There  were  Narada  and  Par- 
vata  and  Vigwavasu  and  Haha-Huhu,**'®  who  sang  in  celestial 
strains  for  adoring  that  puissant  lord  of  all  creatures.  The  deity 
of  wind  bore  thither  the  fragrance  of  celestial  flowers.^"  The 
Seasons  also,  in  their  embodied  forms,  bore  the  perfumes  of 
flowers  peculiar  to  each,  unto  that  conclave  of  celestials,  that 
gathering  of  all  creatures  of  the  universe,^^  where  celestial 
maidens  danced  and  sang  in  accompaniment  with  celestial  music. 
In  the  midst  of  that  assembly,  Indra,  saluting  the  Lord  of  all 
the  deities  and  bowing  his  head  unto  hina  with  reverence,  asked 
him,  saying,^^ — I  desire,  0  Grandsire,  to  know  why  the  region 
of  kine  is  higher,  0  holy  one,  than  the  region  of  the  deities 
themselves  who  are  the  lords  of  all  the  worlds.^^  What  aus- 
terities, what  Brahmacharyya,  O  lord,  did  kine  perform  in 
consequence  of  which  they  are  able  to  reside  happily  in  a 
region  that  is  even  above  that  of  the  deities  ?^* — Thus  addrcs.sed 
by  Indra,  Brahman  said  unto  the  slayer  of  Vala, — Thou  hast 
always,  0  slayer  of  Vala,  disregarded  kine."  Hence,  thou  art 
not  acquainted  with  the  glorious  pre-eminence  of  kine.  Listen 
now  to  me,  0  puissant  one,  as  I  explain  to  thee  the  high 
energy  and  glorious  pre-eminence  of  kine,  O  chief  of  the  celes- 
tials I^'  Kine  have  been  said  to  be  the  limbs  of  sacrifice.  They 
represent  sacrifice  itself,  O  Vasava  !  Without  them  there  can  be 
no  sacrifice."  With  their  milk  and  the  Havi  produced  there- 
from,  they   uphold   all    creatures.^**     Their    male   children    are 


400  MAHABHARATAI  [Anvcrf^nTiiL-a 

engaged  in  assisting   at    tillage   and    thereby   produce   diverge 
kinds  of  paddy  and  other  seeds."     From   them    flow   sacrifices 
and  Havya  and  Kavya,  and  milk  and  curds  and  ghee.     Hence, 
O  chief  of  the   deities,  kine  are   sacred.     Afflicted   by   hunger 
and  thirst,  they  bear   diverse   burthens.=^°     Kine   support    the 
Munis.     They  uphold  all  creatures  by  diverse   acts.     O  Vasava, 
kine  are  guileless  in  their  behaviour.     In    consequence   of  such 
behaviour  and  of  many  well -performed  acts,  they   are   enabled 
to  live  always  in  regions  that  are  even    above   ours.^^     I   have 
thus  explained  to  thee  today,  0   thou    of  a    hundred   sacrifices, 
the  reason,  O  Cakra,  of  kine  residing  in  a  place   that    is   high 
above  that    of  the    deities.^^     Kine    obtained    many   excellent 
forms,  0  Vasava,  and  are  themselves  givers  of  boons  (to  others). 
They  are  called  Surabhis.     Of  sacred  deeds   and   endued    with 
many   auspicious    indications,    they   are   highly   sanctifying.** 
Listen  to  me  also,  0  slayer  of  Vala,  as   I    tell    thee   in   detail 
the  reason  why  kine, — the  children   of  Surabhi, — have  descend- 
ed on  the  Earth,  0  best  of  the  deities.^^     In   days   of  yore,  O 
son,  when  in  the   Deva-yuga  the  high-souled  Danavas  became 
lords  of  the  three  worlds,  Aditi    underwent   the   severest   aus- 
terities and  got  Vishnu  within  her  womb  (as  the  reward  there- 
of).    Verily,  0  chief  of  the-celestials,  she  had  stood  upon    one 
leg  for  many  long   years,  desirous   of  having   a   son.*''^"-^     Be- 
holding the  great  goddess  Aditi   thus   undergoing   the   severest 
austerities,  the  daughter   of  Daksha,  viz.,  the   illustrious   Su- 
rabhi,-^ herself  devoted    to   righteousness,  similarly   underwent 
very  severe  austerities  upon  the  breast  of  the   delightful   moun- 
tains of  Kailasa  that  are  resorted  to   by   both    the   deities   and 
the  Gandharvas.'^^     Established  on  the   highest   Yoga,  she   also 
stood  upon  one  leg  for   eleven    thousand   years.*^     The   deities 
with  the  Rishis  and  the  great  Nagas  all  became   scorched   with 
the  severity  of  her  penances.     Repairing   thither   with    me,  all 
of  them   began    to   adore   that   auspicious   goddess.*"      I   then 
addressed  that  goddess  endued  with  penances,  and  said,— 0  god- 
dess, 0  thou  of  faultless  conduct,  for  what    purpose   dost   thou 
undergo  such  severe  austerities  ?'''     O  highly    blessed  one,  I  am 

*  'Devendreahu'  is  evidently  a  misreading  for  'Daitendreshu.'— T. 


Parvd]  A.NDCAS\NA   PARVA.  401 

gratified    with    thy    peuftnces,  O    beautiful    one  !     Do   thou,  O 
goddess,   solicit  what  boon    thou    desirest.     I    shall   grant    thee 
whatever  thou  mayst  ask  ! — Even  these  were    my    words   unto 
her,  0  Purandara.''     Thus  addressed  by  me,   Surabhi  answered 
me,  saying, — I    have    no   need,  O    Grandsire,  of  boons.     Even 
this,  O  sinless  one,  is  a  great  boon  to  me  that    thou    hast   been 
gratified  with  me  !^^ — Unto  the    illustrious   Surabhi,  O  chief  of 
the  celestials,  who  said  so  unto  me,  0  lord  of  Cachi,  I  answer- 
ed even    in    these    words,  0    foremost   of   the   deities,  viz.,^*-^- 
0  goddess,  with  this  exhibition    of  thy  freedom   from   cupidity 
and  desire,  and  with  these  penances  of  thine,  0  thou  of  beauti- 
ful face,  I  have  been  exceedingly   gratified.     I,  therefore,  grant 
thee  the  boon  of  immortality .^°     Thou  shalt  dwell   in   a   region 
that  is  higher  than  the  three  worlds,  through   my   grace.     That 
region  shall  be  known  to   all    by  the    name   of  Goloka.^°     Thy 
offspring,  ever  engaged  in  doing  good   acts,  Avill   reside   in    the 
world  of  men.     In  fact,  0    highly    blessed   one,  thy   daughters 
will  reside  there.^^     All  kinds  of  enjoyment,  celestial   and   hu- 
man,   that  thou    mayst    think    of  will    immediately   be    thine. 
Whatever  happiness  exists   in    Heaven,   will   also   be   thine,    O 
blessed  one  1^** — The  regions,  0  thou  of  a  hundred  eyes,  that  are 
Surabhi's  are  endued    with  means  for  the  gratification    of  every 
wish.     Neither  Death,  nor  Decrepitude,  nor  fire,  can   overcome 
its  denizens.^^     No   ill-luck,   O  Vasava,  exists  there.     Many  de- 
lightful woods,  and  delightful  ornaments   and    objects  of  beauty 
may  be  seen  there.^°     There  many  beautiful  cars,  all  excellently 
e^uipt  and  which  move  at    the  will    of  the   rider,  may  be  seen, 
0  Vasava.     0    thou    of  eyes   like    lotus  petals,  it   is   only    by 
Brahmacharyya,  by   penances,  by    Truth,  by    self-restraint,  by 
gifts,  by  diverse  kinds  of  righteous   deeds,  by  sojourns  to  sacred 
waters,  in  fact,  by   severe   austerities   and    righteous  acts  well- 
performed,  that  one  can  attain  to  Goloka.''^"*-    Thou  hadst  asked 
me,  O  Cakra.  and  I  have   answered   thee    in    full.     0  slaj'cr  of 
Asuras,  thou  shouldst  never  disregard  kine  ! — '*^ 

"Bhishma  continued, — 'Having  heard  these  words  of  the 
self-born  Brahman,  O  Yudhishthira,  Cakra  of  a  thousand  eyes 
began  from  that  time  to  worship  kine  every  day  and  to  show 
them  the  greatest  re=;pect.**     I  have  thus  told   thee   everything 

[     51     ] 


402  MAHABHA-RATA.  [AnucntaniJca 

about  the  sanctifying  character  of  kine,  0  thou  of  great  splend- 
our.    The  sacred  and  high   pre-eminence   and   glory   of  kine," 
that  is  capable  of  cleansing   one    from    every   sin,  has,  0  chief 
of  men,  been  thus   explained   to   thee.     That    man    who   with 
senses   withdrawn    from   every   other     object   will    recite   this 
account   unto   Brahmanas,*^    on   occasions    when    Havya   and 
Kavya  are  offered,  or  at    sacrifices,  or   on    occasions   of  adoring 
the  Pitris,  succeeds  in    conferring   upon    his   ancestors   an    in- 
exhaustible felicity  fraught  with   the    fruition    of  every    wish." 
That  man  who  is  devoted   to   kine   succeeds    in    obtaining  the 
fruition  of  every  wish  of  his.     Indeed,  even  those   women   that 
are  devoted  to  kine  succeed  in    obtaining   the   accomplishment 
of  every  wish  of  theirs.*^     He   that  desires   sons   obtains   sons. 
He  that  desires  daughters  obtains  daughters.     He   that   desires 
wealth  succeeds  in  acquiring  wealth,  and  he   that   desires   reli- 
gious merit  succeeds  in  winning  religious  merit.^^     He    that  de- 
sires knowledge  acquires  knowledge,  and  he  that  desires  felicity 
succeeds   in    acquiring    felicity.     Indeed,  O    Bharata,  there    is 
-nothing  that  is  unattainable  to  one  that  is  devoted  to  kine.'  "^^ 


Section  LXXXIV. 

"Yudhishthira  said, — 'Thou  hast,  0  grandsire,  discoursed   to 
me  on  the  gift  of  kine  that  is   fraught    with   great    merit.     In 
the  case  of  kings  observant   of  their   duties,  that   gift   is   most 
meritorious.^     Sovereignty  is  always  painful.     It   is   incapable 
of  being  borne  by  persons   of  un cleansed  souls.     In    the   gene- 
rality of  cases,  kings   fail  to   attain    to   auspicious  ends.'^     By 
always  making,  however,  gifts  of  earth,  they  succeed  in  cleans- 
ing themselves    (of  all    their   sins).      Thou   hast,  O   prince    of 
Kuru's  race,  discoursed  to  me  on  many  duties.^     Thou  hast  dis- 
coursed to  me  on  the  gifts  of  kine  made  by  king  Nriga   in  days 
of  old.     The  Rishi  Nachiketa,  in  ancient  times,  had  discoursed 
on  the  merits  of  this  act.*     The  Vedas  and  the  Upanishads  also 
have  laid  down  that  in  all  sacrifices, — in   fact,  in   all   kinds   of 
religious  acts, — the  Dakshina  should  be  earth  or  kine   or   gold.^ 
The   Crutis,  however,    declare  that    of  all   Dakshinas,  gold    is 
very  superior  and  U,   indeed,  the   best.     I   desire,  0   grandsire, 


Parva]  anucasana  parva.  40 


r> 


Xo  hear  thee  discourse  truly  on  this  topic."  What  is  gold  ? 
How  did  it  spring  up  ?  When  did  it  come  into  existence  ? 
What  is  its  essence  ?  Who  is  its  presiding  deity  ?  What  arc 
its  fruits  ^  Why  is  in  regarded  as  the  foremost  of  all  things  ?^ 
For  what  reason  do  men  of  wisdom  applaud  the  gift  of  gold  ? 
For  what  reason  is  gold  regarded  as  the  best  of  Dakshinas  in 
all  sacrifices  ?'^  Why  also  is  gold  regarded  as  a  cleanser  superior 
to  earth  itself  and  kine  ?  Why,  indeed,  is  it  regarded  so 
superior  as  a  Dakshinii  ?  Do  thou,  O  grandsire,  discourse  to 
me  on  all  this  !'^ 

"Bhishma  said, — 'Listen,  0  king,  with   concentrated   atten- 
tion to  me  as  I  recite  to  thee  in  detail  the   circumstances   con- 
nected with  the  origin  of  gold  as   understood  by    me.^^     When 
my  father  Cantanu  of  great  energy  departed  from    this   world, 
I   proceeded    to    Gangadwara    for   performing     his   Cruddha.^^ 
Arrived   there   I    commenced    the   Craddha    of  my   sire.     My 
mother  Jiinhavi,  coming  there,  rendered  me   great  help.^^     In- 
viting many  ascetics  crowned  with   success   and   causing    them 
to  take  their  seats   before    me,  I   commenced    the   preliminary 
rites  consisting  of  gifts  of  water  and   of  other  things.^^     Hav- 
ing with  a  concentrated  mind    performed  all    preliminary   rites 
as  laid  down  in  the  scriptures,  I    set   myself  to   duly   ofifer   the 
obsequial  cake.^*     I  then  saw,  0  king,  that   a   handsome   arm, 
adorned  with  Angadas  and  other   ornaments,  rose   up,  piercing 
the  ground,  through   the   blades   of  Ku^a   grass   which   I  had 
spread.^^     Beholding  that  arm  rise  from   the   ground,   I  became 
filled    with    wonder.      Indeed,    O    chief    of    Bharata's   race,  I 
thought  that  my  sire  had  come  himself  for  accepting    the   cake 
I  was  about  to   offer.^"     Reflecting    then,  by    the   light   of  the 
scriptures,  the   conviction    soon  came   upon    me   that  the  ordi- 
nance does  occur  in    the   Vedas   that   the   cake   should  not  be 
presented  into  the  hand    of  him    whose   Crfiddha   is  performed. 
Even  this  was  the  conviction  that  took  possession  of  my    mind, 
viz.,  that  the  obsequial  cake  should  never  be  presented   in    this 
world   by   a    man    into    the    visible   hand    of  the    man    whose 
obsequial  rites  are  performed.     The  Pitris  do  not   come   in  their 
visible    forms    for   taking   the    cake.     On  the   other   hand,  the 
ordinance   provides  that  it  should  be  pre.'ientcd   ou   the   blades 


404  mahabharata'.  [Anuc.^sanika 

of  Kura  grass  spread  on  the  earth  for  the  purpose.  I  ther», 
disregarding  that  hand  which  constituted  an  indication  of 
my  sire's  presence,""^^  and  recollecting  the  true  ordinance 
depending  upon  the  authority  of  the  scriptures  respecting 
the    mode   of   presenting    the   cake,    offered   the   entire   cake, 

0  chief  of  the  Bharatas,  upon  those  blades  of  Ku9a  grass  that 
were  spread  before  me.^°     Know,  O  prince    of  men,  that    what 

1  did  was   perfectly  consistent   with   the   scriptural    ordinance. 
After  this,  the  arm   of  my   sire,  0    monarch,  vanished   in    our 
very  sight."^     On  that  night  as   I  slept,  the   Pitris   appeared  to 
me  in  a  dream.     Gratified  with  me   they   said,  0  chief  of  Bha- 
rata's  race,  even   these   words, — We   have   been    pleased   with 
thee,^^  for  the  indication  thou  hast  afforded  today  of  thy  adher- 
ence to  the  ordinance.     It  has  pleased  us   to  see  that  thou  hast 
not  swerved  from  the  injunctions  of  the  scriptures.     The   scrip- 
tural   ordinance,    having   been    followed   by    thee,  has   become 
more   authoritative,    0   king.-^      By   such   conduct   thou   hast 
honored  and  maintained  the  authority  of  thyself,  the  scriptures, 
the  auditions   of  the  Vedas,    the    Pitris   and   the   Rishis,  the 
Grandsire  Brahman  himself,  and  those   seniors,  viz.,  the  Praja- 
patis.     Adherence  to  the  scriptures  has  been  maintained.     Thou 
hast  today,  0   chief  of  the  Bharatas,  acted    very    properly.-*""^ 
Thou  hast  made  gifts  of  earth  and  kine.     Do  thou    make   gifts 
of  gold.     The  gift  of  gold  is  very  cleansing.     O   thou    that   art 
well-conversant  with  duties,  know  that  by   such   acts   of  thine, 
both  ourselves  and  our  fore-fathers   will    all    be    cleansed   of  all 
our  sins.     Such  gifts  rescue  both  ancestors  and    descendants   to 
the  tenth  degree  of  the  person  who    makes    them  ! — Even  these 
were  the  words   that    my    ancestors,  appearing   unto    me   in  a 
dream,  said   unto    me.      I    then    awoke,  0    king,  and   become 
filled  with    wonder.^^"-^     Indeed,  O   chief  of  Bharata's   race,  I 
set    my    heart   then   upon  making  gifts  of  gold.     Listen    now, 
O  monarch,  to  this   old   history."^     It    is   highly   praiseworthy 
and  it    extends   the  period   of  his  life    who   listens   to   it.     It 
was  first  recited  to  Rama   the   son    of  Jamadagni.     In    former 
days  Jamadagni's  son  Rama,  filled  with   great    wrath,^°  exter- 
minated  the    Kshatriyas    from   off  the   face   of  the    Earth    for 
thrice  seven  times.      Having   subjugated  the   entire    Earth,  the 


Parva.]  anucasana  parva.  *05 

heroic  Rfvma  of  eyes  like  lotus  petals  began  to  make  prepara- 
tions for  performing  a  Horse-sacrifice,  O  king,  that  is  praised 
by  all  Brahmanas  and  Kshatriyas  and  that  is  capable  of  grant- 
ing the  fruition  of  every  wish.^^"^^  That  sacrifice  cleanses  all 
creatures  and  enhances  the  energy  and  splendour  of  those  who 
succeed  in  performing  it.  Endued  with  great  energy,  Rama, 
by  the  performance  of  that  sacrifice,  became  sinless.^^  Having, 
however,  performed  that'/oremost  of  sacrifices,  the  high-souled 
Rama  failed  yet  to  attain  to  perfect  lightness  of  heart.^*  Re- 
pairing unto  Rishis  conversant  with  every  branch  of  learning 
as  also  the  deities,  Rama  of  Bhrigu's  race  questioned  them. 
Filled  with  repentance  and  compassion,  he  addressed  them, 
saying, — Ye  highly  blessed  ones,  do  ye  declare  that  which  is 
more  cleansing  still  for  men  engaged  in  fierce  deeds  ? — Thus 
addressed  by  him,  those  great  Rishis,  fully  acquainted  with 
the  Vedas  and  the  scriptures,  answered  him,  saying,^"^"^* — 0 
Rama,  guided  by  the  authority  of  the  Vedas,  do  thou  honor 
all  learned  Brahmanas.  Following  this  conduct  for  sometime, 
do  thou  once  more  ask  the  regenerate  Rishis  as  to  what  should 
be  done  by  thee  for  cleansing  thyself  !^^  Follow  the  advice 
which  those  persons  of  great  wisdom  would  give  ! — Repairing 
then  to  Vagishtha  and  Agastya  and  Ka9yapa,^^  that  delighter 
of  the  Bhrigus,  endued  with  great  energy,  asked  them  the 
very  question. — Ye  foremost  of  Brahmanas,  even  this  is  the 
wish  that  has  arisen  in  my  heart.  How,  indeed,  may  I  suc- 
ceed in  cleansing  myself  ?'^  By  what  acts  and  rites  may  this 
be  brought  about  ?  Or,  if  by  gifts,  what  is  that  article  by 
giving  away  which  this  wish  of  mine  may  be  accomplished  ? 
Ye  foremost  of  righteous  persons,  if  your  minds  be  inclined  to 
do  me  a  favour,  then  do  tell  me,  ye  that  are  endued  with 
wealth  of  asceticism,  what  is  that  by  which  I  may  succeed  in 
cleansing  myself  ! — *"' 

"  'The  Rishis  said, — 0  delighter  of  the  Bhrigus,  the  mortal 
that  has  sinned  becomes  cleansed  by  making  gifts  of  kine,  of 
earth,  and  of  wealth.  Even  this  is  what  we  have  heard.** 
There  is  another  gift  that  is  regarded  as  a  great  cleanser. 
Listen  to  us,  0  regenerate  Rishi,  as  we  discourse  on  it  !  That 
article  is  excellent  and  is  endued  with   wonderful   aspect  and  is, 


400  UAHABHARATA.  [Anucdsanika 

besides,  the  offspring  of  Fire."  In  days  of  yore,  the  god  Agni 
burnt  all  the  world.  It  has  been  heard  by  us  that  from  his 
seed  sprung  gold  of  bright  complexion.  It  came  to  be  cele- 
brated under  the  name  of  the  good-complexioned.  By  making 
gifts  of  gold  thou  art  sure  to  have  thy  wish  crowned  with 
fruition. •^^ — Then  the  illustrious  Va^ishtha  in  especial,  of  rigid 
vows,  addressing  him,  said,— Hear,  0  Rama,  how  gold,  which 
has  the  splendour  of  fire,  first  sprang  into  existence.**  That 
gold  will  confer  merit  on  thee.  In  matters  of  gifts,  gold  is 
highly  applauded.  I  shall  also  tell  thee  what  is  gold,  whence 
it  has  come,  and  how  it  has-  come  to  be  invested  with  superior 
attributes.*^  Listen  to  me,  0  thou  of  mighty  arms,  as  I  dis- 
course upon  these  topics.  Know  this  as  certain  that  gold  is 
of  the  essence  of  Fire  and  Soma.*^  The  goat  is  Fire,  (for  if 
given,  it  leads  to  the  region  of  the  deity  of  fire)  ;  the  sheep  is 
is  Varuna  (for  it  leads  to  the  region  of  Varuna  the  lord  of 
waters)  ;  the  horse  is  Surya  (for  it  leads  to  the  region  of  Surya); 
elephants  are  Nagas  (for  they  lead  to  the  world  of  Nagas)  ; 
buffalos  are  Asuras  (for  they  lead  to  the  region  of  Asuras) ;" 
Cocks  and  boars  are  Rakshasas  (for  they  lead  to  the  regions  of 
the  Rakshasas),  0  delighter  of  the  Bhrigus  ;  earth  is  sacrifice,- 
kine,  water,  and  Soma,  (for  it  leads  to  the  merits  of  sacrifice, 
and  to  the  region  of  kine,  of  the  lord  of  waters,  and  of  Soma.) 
Even  these  are  the  declarations  of  the  Smritis.*^  Churning 
the  entire  universe,  a  mass  of  energy  was  found.  That  energy 
is  gold.  Hence,  0  regenerate  Rishi,  compared  to  all  these 
objects  (which  I  have  named  above)  gold  is  certainly  superior. 
It  is  a  precious  thing,  high  and  excellent.**^  It  is  for  this 
reason  that  the  deities  and  Gandharvas  and  Uragas  and 
Rakshasas  and  human  beings  and  Pi9richas  hold  it  with  care.^" 
All  these  beings,  0  son  of  Bhrigu's  race,  shine  in  splendour, 
with  the  aid  of  gold,  after  converting  it  into  crowns  and 
armlets  and  diverse  kinds  of  ornaments."  It  is  also  for  this 
reason  that  gold  is  regarded  as  the  most  cleansing  of  all 
cleansing  things  such  as  earth   and   kine  and   all    other   kinds 


*  The  Commentator  explains  that   hence,  by    making   gifts   of  gold, 
one  comes  to  be  regarded  as  making  gifts  of  the  entire  universe. — T. 


Pawn.]  ANUCA.SANA  parva!  4-07 

•of  wealth,  0   prince  of  men/'"     The   gift   of  gold,  O  puissant 
king,  is  the  highest  gift.     It  is   distinguished  above  the  gift  of 
earth,  of  kine,  and   of  all  other   things.^^     0  thou  that  art  en- 
dued with  the  effulgence   of  an    immortal,  gold   is   an    eternal 
cleanser.     Do   thou    make   gifts    of   it   unto   the    foremost   of 
Brahmanas  as  it  is  the  foremost  of  cleansing    things.'^*     Of  all 
kinds  of  Dakshina,  gold   is  the   best.     They    who    make   gifts 
of  gold  are  said  to  be  givers  of  all  things.^^     Indeed,   they  who 
make  gifts  of  gold  come   to   be   regarded   as   givers   of  deities. 
Agni   is   all   the   deities   in    one,  and   gold    has   Agni   for   its 
essence.^'     Hence  it  is  that  the  person  who    makes  gifts  of  gold 
gives  away  all   the   deities.     Hence,  O   chief  of  men,  there   is 
no  gift  higher  than  the  gift  of  gold. — " 

"  'Vanishtha   continued, — Hear     once    more,    0    regenerate 
Rishi,  as  I  discourse  upon  it,  the  pre-eminence  of  gold,  O    fore- 
most of  all    wielders   of  weapons.^^     I    heard   this   formerly    in 
the  Purana,  0  son  of  Bhrigu's    race.     It  represents  the   speech 
of  Prajapati   himself.^'     After   the   wedding   was   over   of  the 
illustrious  and  high-souled  Rudra  armed  with  the  trident,  0  son 
of  Bhrigu's  race,  with  the  goddess   who  became  his   spouse,  on 
the  breast   of  that   foremost   of  mountains,  viz.,  Himavat,  the 
illustrious  and  high-souled  deity  wished  to   unite   himself  with 
the  goddess.     Thereupon  all   the   deities,  penetrated  with  anx- 
iety, approached  Rudra.     Bending  their  heads   with   reverence 
and  gratifying  Mahadeva   and   his   boon-giving   spouse   Uma, 
both  of  whom  were  seated   together,  they   addressed    Rudra,  O 
pcrpetuater  of  Bhrigu's  race,  saying, — This  union,  0  illustrious 
and  sinless  one,  of  thine  with   the    goddess,"""'"  is   a   union    of 
one  endued  with  penances  with  another  of  penances  as   severe  ! 
Verily,  it  is  the  union,  0  lord,  of  one   possessed    of  very   great 
energy  with  another  whose   energy    is   scarcely  less  '     Thou,  O 
illustrious  one,  art  of  energy  that  is   irresistible.     The   goddess 
Uma  also  is  possessed    of  energy    that    is   equally    irresistible.*' 
The  offspring  that    will   result    from    a   union    like    this,    will, 
without  doubt,  O  illustrious  deity,  be   endued  with    very    great 
might.     Verily,  0  puissant   lord,  that   offspring    will   consume 
all  things  in   the   three    worlds   without   leaving   a   remnant." 
Do  thou  then,  0  lord  of  all  the  universe,  0  thou  of  large  eyes, 


408  "SrAnARHA.RA.TAi  [AvVi^dsmiiJra 

grant  unto  these   deities   pro.strated   before   thee,  a   boon   from 
desire  of  benefiting  the  three   worlds  !**     Do   thou,  0    puissant 
one,  restrain  this  high  energy  of  thine   which   may  become    the 
seed  of  offspring.^^     Verily,  that   energy  is   the   essence   of  all 
forces  in  the  three  worlds.     Ye   two,  by  an  act  of  congress,  are 
sure  to  scorch  the  universe  !*^     The  offspring  that  will   be   born 
of  you  two  will  certainly  be  able  to  afflict  the  deities  !    Neither 
the  goddess  Earth,  nor  the    Firmament,   nor   Heaven,  O   puis- 
sant one,^®  nor  all  of  them  together,  will   be   able   to  bear   thy 
energy,  we  firmly  believe.     The  entire  universe  is  certain   to  be 
burnt  through  the  force   of  thy   energy.*®     It   behooveth    thee, 
O  puissant  one,  to  show    us   favor,  O    illustrious   deity.     That 
favor  consists  in  thy    not   begetting   a   son,  0    foremost   of  the 
deities,    upon   the    goddess   Uma.^^     Do   thou,  with   patience, 
restrain  thy  fiery  and  puissant   energy  ! — Unto  the   deities  that 
said  so,  the  holy  Mahadeva  having  the  bovine  bull  for   his   sign, 
O    regenerate    Rishi,    answered,    saying, — So   be   it  ! — Having 
said  so,  the  deity  that  has  the  bull  for  his   vehicle,  drew  up   his 
vital  seed.^^"'^     From  that  time  he  came   to   be   called   by    the 
name  of  Urddharetas  (one  that  has  drawn  up  the  vital   seed). 
The  spouse  of  Rudra,  however,  at  this  endeavour  of  the   deities 
to  stop  procreition,  became  highly  incensed.'^*     In   consequence 
of  her  being  of  the  opposite   sex    (and,  therefore,  endued    with 
little  control  upon  her  temper)  she    used   harsh  words  : — Since 
ye  have  opposed  my  lord  in  the  matter  of  procreating   an   offs- 
pring when  he  was  desirous  of  procreating   one   upon    me,^*  as 
the  consequence  of  this  act,  ye  deities,  ye  all  shall  become  son- 
less.     Verily,  since  ye  have  opposed   the   birth    of  an    offspring 
from  me,"  therefore,  ye  shall  have  no  offspring  of  your  own  ! — 
At   the   time    this    curse    was    denounced,    0    perpetuater   of 
Bhrigu's  race,  the  deity  of  fire  was  not  there.'''     It  is  in  conse- 
quence of  this  curse  of  the  goddess  that  the  deities  have  become 
childless.     Rudra,  solicited  by  them,  held  in   himself  his  energy 
of  incomparable  puissance. ^^     A  small    quantity,  however,  that 
came  out  of  his  body  fall  down  on  the  Earth.     That   seed,  fall- 
ing on  the  Earth,  leaped  into  a  blazing  fire  and  there  began   to 
grow  (in  size  and  power)    most    wonderfully.''^     The   energy   of 
Rudra,  coming  in  contact  with   another  energy   of  great   puis- 


siiioe,  became  identified  with  it  iu  respect  of  essence.  Mean- 
while, all  the  deities  having  Cakra  at  their  head,'"  were  scorched 
a  good  deal  by  the  Asura  named  Taraka.  The  Adityas,  the 
Vasus,  the  Rudras,  the  Mfiruts,  the  Acjwins,'*"  and  the  Sad- 
dliyas  all  became  exceedingly  atiiicted  in  consequence  of  the 
prowess  of  that  son  of  Diti.  All  the  regions  of  the  deities, 
their  be'^utiful  cars,  and  their  palatial  mansions,®^  and  the 
retreats  of  the  Rishis,  were  snatched  away  by  the  Asuras, 
Then  the  deities  and  tlie  Rishis,  with  cheerless  hearts,  sought 
the  protection  of  the  illustrious  and  puissant  Brahman  of  un- 
fading glory.' 


sa 


Section  LXXXV, 

'■ ' — The  Deities  said, — The  Asura  named  Taraka  who  haiS 
received  boons  from  thee,  0  puissant  one,  is  afflicting  the 
deities  and  the  Rishis.  Let  his  death  be  ordained  by  thee  1* 
O  Grandsire,  great  has  been  our  fear  from  him.  0  illustrious 
one,  do  thoii  rescue  us  '  We  have  no  other  refuge  than  thee? — ^ 

"  ' — Brahman  said, — I  am  equal  in  my  behaviour  towards 
all  creatures.  I  cannot,  however,  approve  of  unrighteousness. 
Let  Taraka,  that  opponent  of  the  deities  and  Rishis,  be  quick- 
Iv  destroved.^  The  Vedas  and  the  eternal  duties  shall  not  be 
exterminated,  ye  foremost  of  celestials  !  I  have  ordained  what 
is  proper,  in  this  matter.  Let  the  fever  of  your  hearts  be  dis- 
pelled.— * 

"  ' — The  Deities  said, — In  consequence  of  thy  having  grant 
ed  him  boons,  that  son  of  Diti  has  been  proud  of  his  might. 
He  is  incapable  of  being  slain  by  the  deities.  How  then  will 
his  death  be  brought  about  ?®  The  boon  which,  0  Grandsire, 
he  has  obtained  from  thee  is  that  he  should  not  be  slayable  by 
deities  or  Asuras  or  Rakshasas."  The  deities  have  also  been 
cursed  by  the  .spouse  of  Rudra  in  consequence  of  their  en- 
deavour in  former  days  to  stop  propagation.  The  curse  de- 
nounced bv  her  has  been,  O  lord  of  the  universe,  even  this, 
viz.,  that  they  are  not  to  have  any  offspring  1' — ^ 

'" — Brahman  .said, — Ye  foremost  of  deities,  Agni  was  not 
there  at  the  time   the    curse    was    denounced   by   the   goddess. 

[     52     ] 


-JllO'  MAHArharata!  [Aiiucnsaniha 

Even  he    will   beget    an    offspring    for    the    destruction   of  the 
enemies  of  the  gods.^     Transcending  all  the  deities  and  Danavas 
and  Rfikshasas   and    human  beings  and  Gandharvas  and  Nagas 
and  feathery  creatures,^  the  offspring    of  Agwi    "svith    his  dart, 
which  in  his  hands  will  be  a    weapon  incapable  of  being  baffled 
if  once  hurled  at  the    foe,  will  destroy   Taraka  from  whom  your 
fear  hath  arisen.     Verily,  all  other  enemies  of  yours  will  also  be 
slain  by  hira.^"     Will  is  eternal.     That   Will    is   known   by  the 
name  of  Kama  and  is  identical  with    Rudra's   seed  a  portion  of 
which  fell  into  the  blazing  form  of  Agni.^^     That  energy,  which 
is  a  mighty    substence,   and    which  resembles   a   second   Agni, 
Avill  be  cast  by  Agni  into  Ganga  for  producing  an  offspring  upon 
her  in  order  to  effect  the  destruction  of  the  enemies  of  the  gods.^- 
Agni  did  not  come  within  the  range  of  Uraa's  curse.     The  eater 
of  sacrificial  libations  was  nut  present  there  when  the  curse  was 
denounced.^^     Let  the  deity   of  fire,  therefore,  be  searched  out. 
Let  him  now  be  set  to  this  task.     Ye  sinless    ones,  I    have  told 
you  what  the  means  are  for   the  destruction  of  Taraka.^*     The 
curses  of  those  that  are   endued    with    energy    fail    to   produce 
any  effect  upon  those  that    are   endued    with    energy.     Forces, 
when  they  come  into  contact    with    something    that    is   endued 
with  stronger   force,  become   weakened. ^'^     They    that    are    en- 
dued with  penances  are  competent  to   destroy    even    the    boon- 
giving  deities  who  are   indestructible.     Will,  or  Like,  or  Desire 
(which    IS    identifiable  with    Agni)  sprang    in  former  tim^s  and 
is  the  most  eternal  of  all  creatures.^*^     Agni    is  the  Lord  of  the 
universe.     He  is  incapable  of  being  apprehended    or   described. 
Capable  of  going  everywhere  and  existing    in    all   things,  he  is 
the  Creator  of  all  beings.     He  lives  in  the    hearts   of  all   crea- 
tures.    Endued  with  great  puissance,  He  is  older    than    Rudra    « 
himself"     Let   that   eater    of    sacrificial    libations,    Avho   is   a    I 
mass  of  energy,  be  searched  out.     That    illustrious   deity   will    " 
accomplish  this  desire  of  your  hearts  !^^ — Hearing   these   words 
of  the  Grandsire,    the     high-souled     gods   then    proceeded   to 
search  out  the  god  of  fire  with  hearts  cheerful    in    consequence 
of  their  purpose    having    been    crowned    with   success.^°     The 
gods  and  the    Rishis    then    searched    every    part    of  the   three 
worlii    thair  hoirts  filled  with  the  thought  of  Agni  and  eagerly 


ravva.]  ANUCASAMA   PARVA.  411 

desiring  to  obtain  a   sight   of  him.-'*     Endued    with    penances, 
possessed  of  prosperity,  celebrated    over    all    the    worlds,  those 
high-souled   ones,  all  crowned    with   ascetic    success,  sojourned 
over  every  part   of  the   universe,  0    foremost    one    of  Bhrigu's 
race.-^     They  failed,  however    to  find    out    the    eater   of  sacri- 
ficial libations  who  had  concealed    himself  by  merging   his   self 
into  self.*     About  this  time,  a  frog,  living  in  water,  appeared  on 
the  surface  thereof  from  the   nethermost  regions,  with  cheerless 
heart  in  consequence  of  having  been    scorched    by    the   energy 
of  Aarni.     The  little  creature   addressed    the    deities    who   had 
become  penetrated  with  fear  and  Avho    were   all    very    eager   to^ 
obtain  a  sight  of  the  deity   of  fire,  saying,^-"-^ — Ye  gods,  Agni 
is  now  residing  in    the    nethermost   regions.     Scorched   by   the 
energy  of  that   deity,  and    unable    to    bear    it    longer,  I    have 
come  hither  !'*     The    illustrious   bearer   of  sacrificial    libations, 
ye  gods,  is  now  under  the  waters.     He    has   created   a    mass  of 
waters    within    which    he   is    staying.     All    of    us   have    been 
scorched  by  his   energy.-^     If,  ye   gods,   ye    desire    to   obtain  a 
sight  of  him, — verily,  if  ye  have    any    business    with    him, — do 
ye  go  to    him   thither !-"     Do,  indeed,  repair   thither.     As   re- 
regards  ourselves,  we  shall  fly  from    this   place,  ye  deities,  from 
fear  of  Agni  ! — Having   said   this    much,  the    frog   dived    into 
the  water.-'     The  eater  of  sacrificial   libations  learnt    the   trea- 
chery of  the  frog.     Coming    to  that  animal,  he  cursed  the  whole 
race,  saying, — 'Ye   shall    henceforth   be   deprived    of  the  organ 
of  taste  \'^^ — Having  denounced  this  curse   on   the    frog,  he    left 
the  spot  speedily  for  taking    up    his   abode    elsewhere.     Veril3%. 
the  puissant  deity  did  not  show    himself.-'-^     Seeing   the    plight 
to  which  the  frogs  were  reduced  for  having  done  them  a  service, 
the  deities,  O  best   of  the    Bhrigus,   showed    favor    unto   those 
creatures.     I  shall  tell  thee  everything   regarding  it.     Do   thou 
listen  to  me,  0  mighty-armed  hero  ! — ^^ 

"  ' — The  Deities  said, — Though  deprived  of  tongues  through 
the  curse  of  Agni  and,  therefore,  reft  of  the  sensation  of  taste, 
ye  shall  yet  be  able  to  utter  diverse  kinds  of  speech.^^  Livinn- 
within    holes,  deprived   of  food,     reft   of  consciousness,   wasted 


*  /.  C.J  into  water    for  water  is  identical  with  Agoi. — T. 


412  MAHABHARATA,  [Anucdsauika 

and  dried  up,  and  more  dead  than  alive,  the  Earth  will  vet 
hold  you  all.^"  Ye  shall  also  be  able  to  wander  about  at  night- 
time when  everything  is  enveloped  in  thick  darkness  ! — Hav- 
ing said  this  unto  the  frogs,  the  deities  once  more  went  over 
every  part  of  the  Earth  for  finding  out  the  deity  of  blazing 
flames.  In  spite  of  all  their  efforts,  however,  they  failed  to 
get  at  him.^^  Then,  O  perpetuater  of  Bhrigu's  race,  an  ele- 
phant, as  large  and  mighty  as  the  elephant  of  Cakra,  addressed 
the  gods,  saying, — Agni  is  now  residing  within  this  Acwattha 
tree  !^* — Incensed  with  wrath,  Agni  cursed  all  the  elephants, 
O  descendant  of  Bhrigu,  saying, — Your  tongues  will  be  bent 
back  !^^ — Having  been  pointed  out  by  the  elephants,  the  deity 
of  fire  cursed  all  elephants  even  thus  and  then  went  away  and 
entered  the  heart  of  the  Cami  tree  from  desire  of  residing 
"within  it  for  sometime.^^  Listen  now,  0  puissant  hero,  what 
favor  was  shown  unto  the  elephants,  0  foremost  one  of  Bhri- 
gu's race,  by  the  deities  of  unbaffled  prowess  who  were  all 
gratified  with  the  service  a  representative  of  theirs  had  done  to 
them. — ^^ 

"  ' — The  Deities  said, — With  the  aid  of  even  your  tongues 
bent  inwards  ye  shall  be  able  to  eat  all  things,  and  with  even 
those  tongues  ye  shall  be  able  to  utter  cries  that  will  only  be 
indistinct  !^^ — Having  blessed  the  elephants  in  this  way,  the 
denizens  of  Heaven  once  more  resumed  their  search  after  Agni. 
Indeed,  having  issued  out  of  the  A^wattha  tree,  the  deity  of 
fire  had  entered  the  heart  of  Cami.^^  This  new  abode  of  Agni 
was  divulged  by  a  parrot.  The  gods  thereupon  proceeded  to 
the  spot.  Enraged  with  the  conduct  of  the  parrot,  the  deity  J 
of  blazing  flames  cursed  the  whole  parrot  race,  saying, — Ye 
shall  from  this  day  be  deprived  of  the  power  of  speech  !*" — 
Indeed,  the  eater  of  sacrificial  libations  turned  up  the  tongues 
of  all  the  parrots.  Beholding  Agni  at  the  place  pointed  out 
by  the  parrot,  and  witnessing  the  curse  denounced  upon  him, 
the  gods,  feeling  a  compassion  for  the  poor  creature,  blessed 
him,  saying,*^ — In  consequence  of  thy  being  a  parrot,  thou 
shalt  not  be  wholly  deprived  of  the  power  of  speech.  Though 
thy  tongue  has  been  turned  backwards,  yet  speech  thou  shalt 
have,   confined  to  the  letter  K.*"      Like  that    of  a  child    or    an 


Parva.]  anucasana  j-arva.  413 

old  man,  thy  speech  shall )be  sweet  and  indistiiict  and  won- 
derful : — Having  said  these  words  unto  the  parrot,  and  be- 
holding the  deity  of  fire  within  the  heart  of  the  Cami,  the 
gods^^  made  Cami  wood  a  sacred  fuel  fit  for  producing  fire  in 
all  reliQ:ious  rites.  It  was  from  that  time  that  fire  is  seen  to 
reside  in  the  heart  of  the  Cami.**  Men  came  to  regard  the 
Cami  as  a  proper  means  for  producing  fire  (in  sacrifices).*  The 
Avaters  that  occur  in  tlie  nethermost  regions  had  come  into  con- 
tact  with  the  deity  of  blazing  flames.*"  Those  heated  waters, 
O  thou  of  Bhrigu's  race,  are  vomited  forth  by  the  mountain 
springs.  In  consequence,  indeed,  of  Agni  having  resided  in 
them  for  sometime,  they  became  hot  through  his  energy.*® 
Meanwhile  Agni,  beholding  the  gods,  became  grieved.  Ad- 
dressing the  deities,  he  asked  them, — What  is  the  reason  of 
your  presence  here  ?*^ — Unto  him  the  deities  and  the  great 
llishis  said, — We  wish  to  set  thee  to  a  particular  task.  It 
behooveth  thee  to  accomplish  it  l***  When  accomplished,  it 
will  redound  greatly  to  thy  credit  ! — *^ 

"  • — Acrni  said, — Tell  me  what  vour  business  is.  I  shall,  ve 
gods,  accomplish  it  1  I  am  always  willing  to  be  set  by  you  to 
any  task  you  wish  !  Do  not  scruple,  therefore,  to  command 
me  ! — =° 

"  ' — The  Deities  said, — There  is  an  Asura  of  the  name  of 
Taraka  who  has  been  filled  with  pride  in  consequence  of  the 
boon  he  hasobtained  from  Brahman.  Through  his  energy  he 
is  able  to  oppose  and  discomfit  us.  Do  thou  ordain  his  des- 
truction 1"^  O  sire,  do  thou  rescue  these  deities,  these  Prajjl- 
patis,  and  these  Rishis,  O  highly  blessed  Pavaka  !^^  O  puis- 
sant one,  do  thou  beget  a  heroic  son  possessed  of  thy  energy, 
who  will  dispel,  0  bearer  of  sacrificial  libations,  our  fears  from 
that  Asura  '"^  We  have  been  cursed  by  the  great  goddess  Uma. 
There  is  nothing  else  than  thy  energy  which  can  be  our  refuge 
now.  Do  thou,  therefore,  0  puissant  deity,  rescue  us  all  I^* — Thus 
addressed,  the    illustrious   and   irresistible   bearer   of  sacrificial 

*  This  refers  to  the  practice  of  making  the  sacrificial  fire  by  rubbing 
two  sticks  of  Cami.  It  is  a  very  inflammable  wood  and  is  lued  hence 
lA  all  sacred  rite.i. — T. 


41't  MAHABUARATA.  [AnucdsctnUcd 

libations  answered,  saying, — Be  it  so  ! — and  he  then  proceeded 
towards  Ganga  otherwise  called  Bhagirathi.""  He  united  him- 
self in  (spiritual)  congress  with  her  and  caused  her  to  conceive. 
Verily,  in  the  womb  of  Ganga  the  seed  of  Agni  began  to  grow 
even  as  Agni  himself  grows  (when  supplied  with  fuel  and 
aided  by  the  wind).°®  With  the  energy  of  that  god,  Ganga 
became  exceedingly  agitated  at  heart.  Indeed,  she  suffered 
great  distress  and  became  unable  to  bear  it."  When  the  deity 
of  blazing  flames  cast  his  seed  endued  with  great  energy  into 
the  womb  of  Ganga,  a  certain  Asura  (bent  on  purposes  of  his 
own)  uttered  a  frightful  roar.°^  In  consequence  of  that  fright- 
ful roar  uttered  by  the  Asura  for  purposes  of  his  own  (and  not 
for  terrifying  her),  Ganga  became  very  much  terrified  and  her 
eyes  rolled  in  fear  and  betrayed  her  agitation.^'^  Deprived  of 
consciousness,  she  became  unable  to  bear  her  body  and  the 
seed  within  her  womb.  The  daughter  of  Janhu,  inseminated 
with  the  energy  of  the  illustrious  deity,  began  to  tremble.*''^' 
Overwhelmed  with  the  energy  of  the  seed  she  held  in  her 
■womb,  O  learned  Brahmana,  she  then  addressed  the  deity  of 
blazing  fire,  saying, — I  am  no  longer  capable,  0  illustrious  one, 
of  bearing  thy  seed  in  my  womb.^^  Verily,  I  am  overcome 
with  weakness  by  this  seed  of  thine.  The  health  I  had  in 
days  before  is  no  longer  mine.  I  have  been  exceedingly  agitat- 
ed, O  illustrious  one,  and  my  heart  is  dead  within  me,  0  sin- 
less one."^  0  foremost  of  all  persons  endued  with  penances, 
I  am  incapable  of  bearing  thy  seed  any  longer.  I  shall  cast  it 
off,  induced  by  the  distress  that  has  overtaken  me,  and  not  by 
caprice.^'^  There  has  been  no  actual  contact  of  my  person 
with  thy  seed,  O  illustrious  deity  of  blazing  flames  !  Our 
union,  having  for  its  cause  the  distress  that  has  overtaken  the 
deities,  has  been  subtile  and  not  of  the  flesh,  0  thou  of  great 
splendour.^*  Whatever  merit  or  otherwise  there  may  be  in 
this  act  (intended  to  be  done  by  me),  O  eater  of  sacrificial 
libations,  must  belong  to  thee.  Verily,  I  think,  the  righteous- 
ness or  unrighteousness  of  this  deed  must  be  thine  I"^— Unto 
her  the  deity  of  fire  said,— Do  thou  bear  the  seed  !  Do,  in- 
deed, bear  the  foetus  endued  with  my  energy.  It  will  lead  to 
great  results.^^     Thou  art,  verily,  capable    of  bearing  the  entire 


rarva.]  '  anucasana  part  a.  413 

Earth.    Thou  wilt  gain  nothing  by  not  holding  this  energy."^— 
That  foremost  of  streams,  though  thus  dissuaded  by    the   deity 
of  lire  as  also    by    all    the   othe  r  deities,  cast   otf  the   seed    on 
the  breast  of  Meru,  that  foremost   of  all  mountains.""     Capable 
(somehow)  of  bearing  that  seed,  yet  oppressed  by  the   energy  of 
Rudra  (for  Agni  is  identical  i\  ith  Rudra),  she  failed  to  hold  that 
seed  longer  in  consequence  of  its  burning    energy.""     After   she 
had  cast    it  off,  through  sheer  distress,  that  blazing  seed  having 
the  splendour  of  fire,  0  perpetuater  of  Bhrigu's  race,  Agni  saw 
her,^**   and  asked  that  foremost  of  streams, — Is  it  all  right  with 
the  foetus  thou  hast  cast  off  ?     Of  what  complexion  has  it  been, 
O  goddess  ?     Of  what  form   -does   it  look  ?     With  what  energy 
does  it  seem  to  be  endued  ?     Do  thou  tell  me  all  about  it  ' — ^^ 
"  ' — Ganga  said, — The  f  jetus  is  endued  with  the  complexion 
of  gold.     In  energy  it  is  even  lik^e  thee,    0  sinless  one  !     Of  an 
excellent    complexion,    perfectly     stainless,     and    blazing    Avith 
splendour,  it  has  illuminated  the    entire    mountain.''     O    fore- 
most of  all  persons  endued  with  penances,  the  Iragrance  emitted 
by  it  resembles  the   cool   perfume   that    is    scattered   by    lakes 
adorned  with  lotuses  and   Nyph^a   stellata,  mixed   with    that 
of  the  Nauclea  Cadamba.'^     With  the  splendour  of  that    fuetus 
everything  around  it  seemed  to  be  transformed  into  gold  even  as 
all  things  on  mountain  and  low    land    seem   to   be    transformed 
into  gold  by  the  rays   of  the  Sun."*     Indeed,  the  splendour   of 
that  foetus,  spreading  far,    falls  upon  mountains  and    rivers  and 
springs.^"     Indeed,  it   seems   that    the    three    worlds,  with   all 
their  mobile  and  immobile  creatures,   are  being   illuminated   by 
it.     Even  of  this  kind    is   thy    child,   0    illustrious   bearer   ot 
sacrificial  libations.^"     Like  unto  Surya  or  thy   blazing    self,  in 
beauty  it  is   even    like   a   second    Soma  I — Having   said    these 
words,  the  goddess  disappeared  there  and    then."     Pavaka  also, 
of  great  energy,  having  accomplished  the  business  of  the  deities 
proceeded  to  the  place  he    liked,  0  delighter   of  the   Bhrigus."* 
It  was  in  consequence  of  the    result  of  this  act  that  the    Rishis 
and  the  deities  bestowed  the    name    of  Hiranyaretas   upon   the 
deity  of  fire.*^*     And  because  the  Earth   held  that    seed    (after 

*  'Hiranyaretas'  implies  'having  g'>ld  for  his  vital  see*,!. — T. 


410  VAFAV.HARATA!  [Jwcrinnviha 

the  goddess  Ganga  had  cast  it  upon  her),  she  also  came  to  be 
called  bv  the  name  of  Vasumati.  Meanwhile,  that  foetus,  which 
had  sprung  from  Pavaka  and  been  held  for  a  time  by  Ganga,*^** 
having  fallen  on  a  forest  of  reeds,  began  to  grow  and  at  last 
assumed  a  wonderful  form.  The  presiding  goddess  of  the  cons- 
tellation Krittika  beheld  that  form  resembling  the  rising  Sun.^'- 
She  thenceforth  began  to  rear  that  child  as  her  son  with  the 
sustenance  of  her  breast.  For  this  reason  that  child  of  pre- 
eminent splendour  came  to  be  called  Kartikeya  after  her  name.®^ 
And  because  he  grew  from  seed  that  fell  out  of  Rudra's  bodv, 
he  came  to  be  called  Skanda.  The  incident  also  of  his 
birth  having  taken  place  in  the  solitude  of  a  forest  of  reeds, 
concealed  from  everybody's  view,  led  to  his  being  called  by  the 
name  of  Guha.  It  was  in  this  way  that  gold  came  into  exist- 
ence as  the  offspring  of  the  deity  of  blazing  flames.-f-^^  Hence 
it  is  that  gold  came  to  be  looked  upon  as  the  foremost  of  all 
things  and  the  ornament  of  the  very  gods.  It  was  from  this 
circumstance  that  gold  came  to  be  called  by  the  name  of  Jata- 
rapam.t*^*  It  is  the  foremost  of  all  costly  things,  and  among 
ornaments  also  it  is  the  foremost.  The  cleanser  among  all 
cleansing  things,  it  is  the  most  auspicious  of  all  auspicious 
objects.®"  Gold  is  truly  the  illustrious  Agni,  the  Lord  of  all 
things,  and  the  foremost  of  all  Prajapatis.  The  most  sacred  ot 
all  sacred  things  is  gold,  O  foremost  of  regenerate  ones.  Verily, 
gold  is  said  to  have  for  its  essence  Agni  and  Soma  ! — ^^ 

"  •Va9ishtha  continued, — This  history  also,  0  Rama,  called 
Brahma-dar9ana,  was  heard  by  me  in  days  of  yore,  respecting 
the  achievement  of  the  Grandsire  Brahman  who  is  identifiable 
with  the  Supreme  Soul.®'^  To  a  sacrifice  performed  in  days  of 
yore  by  that  foremost  of  gods,  viz.,  the  Lord    Rudra,  0  thou  of 

*  'Vasumati'  implies  'endued  with  wealth,'  so  called  because  the 
seed  of  Agui,  identified  with  gold,  is  wealth  of  the  highest  kind  and 
fell  on  the  Earth  who  from  that  time  began  to  hold  it. — T. 

t  'Skanda'  is  derived  from  'Skanna'  or  fallen  out.  'Guha'  implies 
secret.  The  secresy  of  his  birth  in  the  wilderness  led  to  the  bestowal  of 
this  name.     He  has  many  other  names. — T. 

;|:  'Jatarupa'  refers  to  the  incident  of  its  having  assumed  an  excellent 
form  after  its  birth  from  Agni. — T. 


P^rva]  ANUCA.SANA    PARVA.'  417 

^read  might,  who  on   that   occasion    had    assumed    the    form  of 
Varuna,'*''  there  came  the  Munis  and  all  the  deities    with   Agni 
at  their  head.     To  that  sacrifice   also   came   all   the  sacrificial 
limbs  (in  their  embodied  forms),  and  the  Mantra    called  Vashat 
in  his  embodied  form.^"*     All  the  Samans  also  and  all  the  Yaju- 
shes,  numbering  by  thousands   and    in    their   embodied    forms, 
came  there.     The  Rig- Veda  also  came  there,  adorned   with   the 
rules   of  orthoepy.^"      The    Lakshanas,  the    Suras,  the    Tomas, 
the  Niruktas,  the  Notes    arranged    in    rows,  and    the   syllable 
Om,  as  also  Nigraha  and   Pragraha,  all   came    there    and    took 
their  residence  in  the  eye  of  Mahadeva.^^     The  Vedas  with  the 
Upanishats,  Vidya  and  Savitri,  as  also,  the    Past,  the  Present, 
and  the  Future,   all  came  there  and  were  held  by  the  illustrious 
Civa.'-*-     The  puissant  Lord  of  All  then  poured  libations  himself 
into  his  own  self.     Indeed,  the  wielder   of  Pinaka    caused  that 
Sacrifice  of  multifarious  form  to   look    exceedingly    beautiful.''* 
He   is    Heaven,  Firmament,  Earth,  and   the   Welkin.     He   is 
called  the  Lord  of  the  Earth.     He  is  the  Lord    whose    sway    is 
owned  by  all  obstacles.     He  is   eiidued   with   Crce   and   He   is 
identical  with  the  deity   of  blazing    flames.^*     That   illustrious 
deity  is  called  by  various   names.     Even    He   is    Brahman    and 
Civa  and  Rudra  and  Varuna  and    Agni   and  Prajapati.     He    is 
the   auspicious    Lord    of  all   creatures.'*^     Sacrifice    (in  his  em- 
bodied form),  and   Penance,  and  all   the    union    rites,  and    the 
goddess   Diksha   blazing    with   rigid    observances,    the   several 
Points  of  the  compass  with  the  deities  that  respectively   preside 
over  them,  the  spouses   of  all  the   deities,  their   daughters,  and 
the  celestial  mothers,  all  came  to   Pa^upati,  O   perpetuater   of 
Bhrigu's   race,  together   in  a  body.^""^'     Verily,  beholding  that 
sacrifice  of  the    high-.souled   Mahadeva    who   had   assumed    the 
form  of  Varuna,  all   of  them    became    highly    pleased.     Seeing 
the  celestial   damsels   of  great    beauty,    the   seed   of  Brahman 
came  out  and  fell    upon    the    Earth."^     In    consequence    of  the 
seed  having  fallen  on  the   dust,  Pushan  (Surya)    took    up    that 
dust  mixed  with  the  particles  of  seed  from   the  Earth  with    his 
hands  and  cast    it   into   the   sacrificial    fire.''''     Meanwhile,  the 
sacrifice  with  the  sacred  fire   of  blazing  flames   was  commenced 
and  it  went  on.     Brahman  (as  the  Hotri)  was  pouring  libations 

[     5.']     ] 


41S  maha-BHarata!  [A'niK^.ifmvil'a 

on  the  fire.    While  thus  employed,  the  Grandsire  hecaine  excited 
with  desire  (and  his  seed   came  out).^'*°     As  soon   as    that   seed 
came  out,  he  took  it  up  with  the  sacrificial  ladle  and  poured   it 
as  a   libation    of  ghee,  0    delighter   of  the   Bhrigus,  with   the 
necessary    Mantras,  on    the   blazing   fire.^*^^     From   that    seed, 
Brahman  of  great  energy  caused    the  four  orders  of  creatures  to 
spring  into  existence.     That    seed  of  the  Grandsire  was  endued 
with  the  three  attributes  of  Sattwa,  Rajas,   and  Tamas.     From 
that  element  in  it    which    represented   the   principle   of  Rajas, 
sprang  all  mobile  creatures  endued    with  the    principle   of  Pra- 
vritti  or  action.*^*'-     From  the  element    of  Tamas  in  it,  sprang 
all   immobile   creatures.     The    principle    of    Sattwa,    however, 
which  dwelt    in    that   seed,  entered   both    kinds   of  existences. 
That  attribute  of  Sattwa    is  of  the    nature    of  Tejas    or   Light 
(being  identical  with   Buddhi   or    the  Understanding).     It   is 
eternal  and  of  it  is  unending    Space.f^''^     In  all   creatures   the 
attribute  of  Sattwa  is  present   and  is  identical  with    that   light 
which  shows  what  is  right  and  what  is   wrong.     When  the  seed 
of  Bralmian  was  thus  poured  as   a   libation    on    that    sacrificial 
fire,  there  sprang   from   it,  0    mighty    one,  three   beings   into 
existence.^***      They    were    three    male    persons,    endued    with 
bodies  that  partook  of  the  characters  of  the  circumstances  from 
which  they  respectively  sprang.     One  arose  first  from  the  flames 
of  the  fire  (called  Bhrik)  and  hence  he    came   to    be   called   by 
the  name  of  Bhrigu.     A  second  came  from   the   burning   char- 
coals (called  Angara)  and  hence  he  came   to  be    called   by   the 
name  of  Angiras.^"^     The  third   sprang  from  a   heap   of  extin- 
guished char-coals  and  he  came  to   be   called   by   the    name    of 
Kavi.     It  has  been  already  said  that  the   first    came   out   with 
flames  emanating  from  his  body  and  hence  he  was   called   Bhri- 
gu.^°^     From   the   rays   of  the   sacrificial  ♦  fire   sprang   another 
called  Marichi.     From  Marichi   (afterwards)    sprang    Ka^yapa. 


*  The  Commentator  explains, — '  Pravrittipradhanam  jangamama- 
bhut.'— T. 

t  'Sa  guna'  refers  to  Sattwa.  Tejas  is  identical  with  Buddhi,  be- 
cause Buddhi,  like  Light,  discovers  all  things.  Sattwa,  again,  being 
©f  the  nature  of  space,  or  rather  being  space  itself,  is  of  univerbal  form; 
.tkat  is,  Sattwa  i^  all-pervading. — T. 


Farva.]  amucxsana.  part  a.  419 

It  has  been    already    said    that    from    the    (burning)  char-coali 
sprang  Angiras.     The    (diminutive)    Rishis   called    Vfilikhillyas 
sprang  from  the  blades  of  Ku^a  grass  spread  out  in    that    sacri- 
fice.^''^    From  the  same  blades  of  Ku^a    grass,  O  thou  of  great 
puissance,  sprang  Atri.     From  the  ashes  of  the  fire   sprang    all 
those  that  are  numbered  among  the  regenerate  Rishis,^"*^  viz.,  the 
Vaikhanashas,  endued  with  penances  and  devoted  to  Vedic  lore 
and  all  excellent  accomplishments.^'^"     From  the   eyes   ofAgni 
sprang  the  twin  A(;wins  endued  with   great    beauty   of  person. 
At  last,  from  his  ears,  sprang  all  the    Prajapatis.^^*'     The  Rishis 
sprang  from  the  pores  of  Agni's  body.     From  his  sweat    sprang 
Cchandas,  and  from  his  strength  sprang  Mind.     For  this   reason 
Agni  has  been  said  to  be  all  the  deities  in  his   individual   self,"^ 
by  Rishis  endued  with  Vedic  lore,  guided  by    the   authority    of 
the  Vedas.     The  pieces  of  wood  that  keep   alive   the   flames   of 
Agni  are  regarded  as  the  Months.     The  juices   the    fuel    yields 
constitute  the  Fortnights.^^^     The  liver   of  Agni   is   called    the 
Day  and  Night,  and  his   fierce  light   is   called    the   Muhurtas. 
The  blood  of  Agni  is   regarded   as    the   source   of  the    Rudras. 
From  his  blood  sprang  also  the   gold-complexioned   deities  called 
the  Maitradevatas.^^^     From  his  smoke  sprang  the  Vasus.    From 
his  flames  sprang  the  Rudras  as   also   the    (twelve)    Idityas    of 
great  effulgence."*     The  Planets  and  Constellations   and    other 
stars  that  have  been  set  in  their  respective  orbits  in    the    firma- 
ment, arc  regarded  as  the   (burning)   char-coals   of  Agni.     The 
first  Creator  of  the  universe   declared  Agni  to  be  Supreme  Brah- 
ma and  Eternal,"^  and  the  giver  of  all  wishes.     This  is   verily 
a  mystery. 

"  ' — After  all  these  births  had  taken  place,  Mahadeva  who 
had  assumed  the  form  of  Varuna  (for  his  sacrifice)  and  who 
had  Pavana  for  his'soul,^"  said, — This  excellent  Sacrifice  Ls 
mine.  I  am  the  Grahapati  in  it.  The  three  beings  that  first 
sprang  from  the  sacrificial  fire  are  mine  !  Without  doubt,  they 
should  be  regarded  as  my  offspring.  Know  this,  ye  gods  who 
range  through  the  skies  !  They  arc  the  fruits  of  this  Sacrifice  !'" 

"  ' — -A-gni  said, — These  offspring  have  sprung  fii-om  my  limbs. 
They  have  all  depended  upon  me  as  the  cause  of  their  start- 
ing  into   life,      They   should,    therefore,    be   regarded,  as   my 


420  MAHABHARATA,  [AriucdsanUa 

children.     Mahadeva  in  the  form  of  Varuna  is  in   error  in    res- 
pect of  this  matter.*"^ — After  this,  the  Master  of  all  the  worlds, 
the   Grandsire   of  all   creatures,    viz.,    Brahman,  then   said, — 
These  children  are  mine  !     The  seed  was  mine    which   I  poured 
upon  the  sacrificial  fire."^     I  am  the  accomplisher  of  this  Sacri- 
fice.    It  was  I  who  poured  on  the  sacrificial  fire    the   seed   that 
came  out  of  myself     The   fruit  is  always  his  who    has   planted 
the  seed.     The  principal  cause  of  these  births  is  the  seed  owned 
by  me  :^'° — The  deities  then   repaired   to    the   presence   of  the 
Grandsire  and  having  bowed  their  heads  unto   him   and  joined 
their  hands   in   reverence,  they   said   unto    him,^-^ — All   of  us, 
O  illustrious  one,  and  the   entire   universe   of  mobile   and   im- 
mobile creatures,  are  thy  offspring.     0  sire,  let  Agni  of  blazing 
flames,^"-  and  the  illustrious  and   puissant    Mahadeva  who   has, 
for  this  sacrifice,  assumed  the  form   of  Varuna,  have  their  wish 
(in  the    matter  of  the   offspring)  ! — At    these    words,  although 
born  of  Brahman,    the  puissant    Mahadeva  in  the   form    of  Va- 
runa, the  ruler   of  all   aquatic   creatures^"^  received    the   first- 
born one,  viz.,  Bhrigu  endued  with  the  effulgence   of  the    Sun 
as  his  own  child.     The  Grandsire   then    intended    that   Angiras 
should  become  the  son  of  Agni.''-*     Conversant  with   the   truth 
in  respect  ef  everything,   the  Grandsire  then    took    Kavi  as   his 
own  son.     Engaged  in  procreating   creatures    for   peopling   the 
Earth,  Bhrigu  who  is  regarded  as  a  Prajapati   thence   came   to 
be  called  as  Varuna's   offspring.-'""     Endued    with    every   pros- 
perity, Angiras  came  to  be  called  as  the   offspring   of  AgTii,  and 
the  celebrated  Kavi  came  to  be   known    as   the    child   of  Brah- 
man himself     Bhrigu  and  Angiras,  who  had   sprung   from   the 
flame  and  the  char-coals  of  Agni  respectively,   became   the   pro- 
creators  of  extensive  races  and  tribes  in    the    world. ^"^     Verily, 
these   three,  viz.,  Bhrigu  and   Angiras  and    Kvi,  regarded   as 
Prajapiti,  are  the  progenitors   of  many  races    and   tribes.     All 
are  the  children  of  these  three.     Know  this,    0  puissant  hero.-''^^ 
Bhrigu  begat  seven  sons  all  of  whom  became    equal    to    him    in 
merits  and  accomplishments.     Their  names   are  Chyavana,  Va- 
jraQirshan,  Suchi,  Urva,^-®  Cukra,  that  giver  of  boons,   Vibhu, 


*  'Avacatmaka'  i-^  explained  bj  the  Commentator  a^  'bhranta.' — T. 


l^arva]  ANUCasaka  fAiiVA.  421 

and  Savana.     These  are  the  seven.     They  are  children  of  Bhri- 
gu  and  arc  heuce    Bhargavas.     They    are    also    called   Yarunas 
in  consequence  of  their  ancestor  Bhrigu    having   been    adopted 
by  Mahadeva  in  the  form    of  Varuna.     Thou    belongest    to   the 
race   of  Bhrigu.^'-^     Angiras  begot   eight   sons.     They   also    are 
known   as  Varunas.     Their    names   are   Vrihaspati,  Utatthya, 
Payasya,  Canti,""  Dhira,  Virupa,  Samvarta,  and   Sudhanwan 
the  eighth.     These  eight  are  regarded  also   as   the   offspring   of 
Af'ni.     Freed  from  every  evil,  they  are   devoted   to    knowledge 
only."^     The  sons  of  Kavi  who  was  appropriated  by    Brahman 
himself  are  also  known  as   Varunas.     Numbering   eight,  all    of 
them  became  progenitors  of  races  and   tribes    (instead  of  betak- 
ing themselves  to  celebate    lives).     Auspicious   by    nature,  they 
are  all  conversant   with    Brahma.^^-     The   names   of  the    eight 
sons  of  Kavi  are  Kavi,  Kavya,  Dhrishnu,  U^anas  endued  with 
great  intelligence,  Bhrigu,  Viraja,  Ka9i,  and    Ugra   conversant 
with  every   duty.^^'^     These   are    the   eight   sons   of  Kavi.     By 
them  the  whole  world  has  been    peopled.     They   are   all    Praja- 
patis,  and  by    them    have   been    procreated    many   offspring.-^^* 
Thus,  0    chief  of  Bhrigu 's   race,  hath    the    whole    world   been 
peopled  with  the  progeny    of  Angiras,  and  Kavi  and  Bhrigu."^ 
The   puissant   and   supreme    Lord    Mahadeva    in    the    form   of 
Varuna  which  he    had    assumed    for   his   sacrifice   had   first,  O 
learned  Brahmana,  adopted    both    Kavi   and   Angiras.     Hence, 
these  two  are  regarded  as  of  Varuna.^^*     After   that   the   eater 
of  sacrificial  libations,  viz.,  the  deity  of  blazing   flames,  adopt- 
ed Angiras.     Hence,  all  the  progeny   of  Angiras  are   known  as 
belonging  to  the  race  of  Agni.^^^     The  Grandsire   Brahman  was, 
in  olden  days,  gratified  by  all  the  deities  who   said  unto   him, — 
Let  these  lords  of  the  universe    (referring  to  Bhrigu  and   Angi- 
ras and  Kavi  and  their  descendants)  rescue  us  all.*^®     Let  all  of 
them  become  progenitors  of  offspring   (for  peopling  the    Earth). 
Let  all  of  them  become  endued    with   penances.     Through    thy 
grace,  let  all  these  rescue  the  world    (from  becoming    an    unin- 
habited wilderness).""     Let  them  become   procreators   and   ex- 
tenders of  races  and  tribes  and  let   them    increase    thy    energy 
Let  all  of  them  become  thorough  masters   of  the  Vedas  and  let 
them  be  achievers  of  great  deeds.^*°     Let  all  of  them  be  friends 


422  UAHABHARATA.  [AnueAtanikot 

to  the  cause  of  the  deities.  Indeed,  let  all  of  them  becoma 
endued  ynth.  auspiciousness.  Let  them  become  founders  of 
extensive  races  and  tribes  and  let  them  be  (great  Rishis.  Let 
all  of  them  be  endued  with  high  penances  and  let  all  of  them 
be  devoted  to  high  Brahmacharyya.^*^  All  of  us,  as  also  all 
these,  are  thy  offspring,  0  thou  of  great  puissance.  Thou.^O 
Grandsire,  art  the  Creator  of  both  of  deities  and  the  Brah- 
nianas.^*^  Marichi  is  thy  first  offspring.  All  these  also  that 
are  called  Bhargavas  are  thy  progeny.  (Ourselves. also  are  so). 
Looking  at  this  fact,  0  Grandaire,  we  shall  all  aid  and  support 
one  another.^*^  All  these  shall,  in  this  way,  multiply  their 
progeny  and  establish  thyself  at  the  commencement  of  each 
creation  after  the  universal  destruction.-^** — Thus  addressed  by 
them,  Brahman,  the  Grandsire  of  all  the  worlds,  said  unto 
them, — So  be  it  !  I  am  gratified  with  you  all  ! — Having  .said 
so  unto  the  deities,  he  proceeded  to  the  place  he  had  come 
from.^*^  Even  this  is  what  happened  in  days  of  old  in  that 
sacrifice  of  the  high-souled  Mahadeva,  that  foremost  one  of  all 
the  deities,  in  the  beginning,  of  creation,  when  he  for  the  pur- 
poses of  his  sacrifice  had  assumed  the  form  of  Varuna.-^*^  Agni 
is  Brahman.  He  is  Pa^upati.  He  is  Sarva.  He  is  Rudra.  He 
is  Prajapati.*  It  is  well  known  that  gold  is  the  offspring  of 
Agni.^*^  When  fire  is  not  obtainable  (for  the  purposes  of  a 
sacrifice),  gold  is  used  as  a  substitute.  Guided  by  the  indica- 
tions afforded  by  the  auditions  of  the  Veda,  one  that  is  con- 
versant with  authorities  and  that  knows  the  identity  of  gold 
with  fire,  acts  in  this  way.-"-**  Placing  a  piece  of  gold  on  some 
blades  of  Ku^a  grass  spread  out  on  the  ground,  the  sacrificer 
pours  libations  upon  it.  Upon  also  the  pores  of  an  anthill, 
upon  the  right  ear  of  a  goat,^*^  upon  a  piece  of  level  earth, 
upon  the  waters  of  a  Tirtha,  or  on  the  hand  of  a  Brahmana, 
if  libations  are  poured,  the  illustrious  deity  of  fire  becomes  grati- 
fied and  regards  it  as  a  source  of  his  own  aggrandisement  as 
also  that  of  the  deities  through  his.^^°  Hence,  it  is  that  we 
have  heard  that  all  the  deities  regard  Agni  as  their  refuge  and 
are  devoted  to   him.     Agni   sprang   from    Brahman,  and    from 

*  These  are  different  namea  of  Brahman  and  Mahadeva. — T, 


Pawn.]  1NUCA.S1NA  PA.RTA.  4"?S 

Af'ni  sprang  gold.**^^     Hence,  it  has   been    heard    by   us,  that 
those  persons  observant  of  righteousness  that  make  gifts  of  gold 
are  regarded  as  giving  away  all  the   deities. ^"^^     The    man    who 
makes  gifts   of  gold   attains  to  a    very   high    end.     Regions   of 
blazing  eftulgence   are    his.     Verily,  0    Bhargava,  he    becomes 
installed  as  the  king  of  kings  in    Heaven."^     That  person    who, 
at  sun-rise,  makes   a  gift    of  gold    according   to   the    ordinance 
and  with  proper  Mantras,  succeeds  in   warding  off  the  evil   con- 
se]|uences  foreshadowed  by   ominous   dreams."*     The  man  who, 
as  soon  as  the   Sun    has   risen,  makes    a   gift    of  gold   becomes 
cleansed  of  all  his  sins.     He  who  makes   a   gift  of  gold  at  mid- 
day destroys   all  his   future   sins.^^°     He    w^ho,  with    restrained 
soul,  makes  a  gift  of  gold  at   the    second    twilight   succeeds   in 
attaining  to  a  residence  with  Brahman  and    the    deity    of  wind 
and  Agni  and  Soma  in  their  respective  regions."^     Such  a    man 
attains  to  auspicious  fame  in  regions   of  great    felicity    that    be- 
long to  Indra  himself.     Attaining  to  great    fame   in    this   world 
also,  and  cleansed  of  all  his  sins,  he    sports   in  joy    and    happi- 
ness.^^^     Verily,  such  a  man  attains  to    many   other   regions   of 
happiness  and   becomes   unequalled    for   glory    and    fame.     His 
course  perfectly  unobstructed,  he   succeeds  in  going  everywhere 
at  will.^^^    He  has  never  to  fall  down  from    the  regions  to  which 
he  attains,  and  the  glory  he  acquires  becomes    very  great.     In- 
deed, by  making  gifts  of  gold  one   attains   to    innumerable    re- 
gions of  felicity  all  of  which    he    enjoys   for    eternity."^     That 
mm  who,  having  ignited  a  fire  at    sunrise,  makes   gifts  of  gold 
in  view    of  the   observance    of  a    particular   vow,    succeeds   in 
attaining  to  the  fruition  of  all  his   wishes.^^"     It  has   been    said 
that  gold  is  identical    with    Agni.     The    gift    of  gold,  therefore, 
is  productive  of  great  felicity.     The    gift   of  gold  leads   to    the 
possession  of  those  merits  and  accomplishments  that  are   desired, 
and  cleanses  the  heart. -f"^     I  have   thus    told    thee,  0    siidess 
one,  the  origin  of  gold.     0  thou    of  puissance,  know  how   Kar- 


*  The  'hence'  here  does  not  refer  to  what  precedes  immediately,  but 
has  reference  to  what  has  been  said  of  the  identity  of  Agni  with  Brah- 
niana  and  Riidra. — T. 

+  'Pravarttakam'  implies 'leading  to  Pravrittilfor  rigliteous  acts'  or 
«Chitta-euddhi.'— T. 


424  ■MATTAnHAnAT*!  [A  VV  c'^ftnT)  ila 

tikeya  grew  up,  0  delighter  of  Bhrigu's  race.^®-  After  a  !( j  g 
time  Kartikeya  grew  up.  He  was  then,  O  perpetuater  of 
Bhrigu's  race,  chosen  by  al  1  the  deities  with  Indra  at  their 
head,  as  the  generalissimo  of  the  celes  tial  forces.^^^  He  slew 
the  Daitya  Tilrak  a  as  also  many  other  Asuras,  at  the  command 
of  the  chief  of  the  celestials,  0  Brahmana,  and  actuated  also 
by  the  desire  of  benefiting  all  the  worlds.-"**  I  have  also,  O 
thou  of  great  might,  discoursed  to  thee  on  the  merits  of  making 
gifts  of  gold.  Do  thou,  therefore,  O  foremost  of  all  speakers, 
make  gifts  of  gold.' — ^"^ 

"Biiishma  continued, — 'Thus  addressed  by  Vagishtha,  Jama- 
dagni's  son  of  great  prowess  then  made  gifts  of  gold  unto  the 
Brahmanas  and  became  cleansed  of  his  sins.-""®  I  have  thus 
told  thee,  0  king,  everything  about  the  merits  of  the  gifts  of 
gold  and  about  its  origin  also,  0  Yudhishthira  '^^'^  Do  thou 
also,  therefore,  make  abundant  gifts  of  gold  unto  the  Brah- 
manas. Verily,  0  king,  by  making  such  gifts  of  gold,  thou 
wilt  surely  be  cleansed  of  all  thy  sins  !'  "^^* 


Section  LXXXVI. 

"Yudhishthira  said, — 'Thou  hast,  0  grandsire,  discoursed  to 
me,  in  detail,  on  the  merits  that  attach  to  the  gift  of  gold 
agree ibly  to  the  ordinances  laid  down  in  the  scriptures  and  as 
indicated  in  the  auditions  of  the  Veda  !^  Thou  hast  also  narrat- 
ed what  the  origin  is  of  gold.  Do  thou  tell  me  now  how 
Taraka  met  with  destruction."  Thou  hast  said,  O  king,  that 
that  Asura  had  become  unslayable  by  the  gods.  Do  thou  tell 
me  in  detail  how  his  destruction  was  brought  about.^  0  perpe- 
tuater of  Kuru's  race,  I  desire  to  hear  this  from  thee,  I  mean 
the  details  of  Taraka's  slaughter.  Great  is  my  curiosity  to 
hear  the  narrative.'* 

"Bhishma  said, — 'The  gods  and  the  Rishis,  0  monarch,  re- 
duced to  great  distress  (by  Taraka's  prowess  and  the  conduct 
of  Ganga  in  casting  off  Agni's  seed),  urged  the  six  Krittikas 
to  rear  that  child.^  Amongst  the  celestial  ladies  there  were 
none,  save  these,  that  could,  by  their  energy,  bear  the  seed  of 
Agni  in  their    wombs."     The   god    of  fire    became   exceedingly 


Pnrva.]  anucas-vna  parva..  42'5 

gratified  with  those  goddesses  for  their  readiness  to  sustain  tho 
conception  caused  by  the  cast  off  seed  of  Agni  which  was  en- 
dued with  his  own  high  energy/  When  the  energy  of  Agni, 
O  king,  was  divided  into  six  portions  and  placed  within  tho 
channels  (leading  to  tho  womb),  the  six  Krittikns  began  to 
nourish  the  portion  that  each  held  in  her  womb.®  As  the  high- 
souled  Kumara,  however,  began  to  grow  within  their  wombs, 
their  bodies  being  afflicted  by  his  energy,  they  failed  to  obtain 
peace  anywhere  (in  Heaven  or  on  Earth)."  Filled  with  energy 
as  their  bodies  were,  the  time  at  last  came  for  delivery.  All  of 
them,  it  so  happend,  O  prince  of  men,  delivered  at  the  samo 
time.^°  Though  held  in  six  defferent  wombs,  yet  when  all  tho 
portions,  as  they  came  out,  united  into  one.  The  goddes.? 
Earth  held  the  child,  taking  it  up  from  a  heap  of  gold.^* 
Verily,  the  child,  endued  with  excellent  form,  blazed  with 
splendour  even  like  the  god  of  Fire.  Of  beautiful  features,  he 
be^an  to  grow  in  a  delightful  forest  of  reeds.^^  The  six  Kritti- 
kas  beheld  that  child  of  theirs  looking  like  the  morning  Sua 
in  splendour.  Filled  with  affection  for  him, — indeed,  loving 
him  very  much, — they  began  to  rear  him  with  the  sustenance 
of  their  breasts.^'  In  consequence  of  his  having  been  born  of 
the  Krittikas  and  reared  by  them,  he  came  to  be  knowa 
throughout  the  three  worlds  as  Kartikeya.  Having  sprung 
from  the  seed  which  had  fallen  off  from  Rudra  he  was  named 
Skanda,  and  because  of  his  birth  in  the  solitude  of  a  forest  of 
reeds  he  came  to  be  called  by  the  name  of  Guha  (the  secret- 
born).^*  The  gods  numbering  three  and  thirty,  the  points  of 
the  compass  (in  their  embodied  forms)  together  with  the  deities 
presiding  over  them,  and  Rudra  and  Dhfitri  and  Vishnu  and 
Yama  and  Pushan  and  Aryyaman  and  Bhaga,"  and  Angga 
and  Mitra  and  the  Sadhyas  and  Vasava  and  the  Vasus  and 
the  A(;wins  and  the  Waters  and  the  Wind  and  the  Firmamenfe 
and  Chandramas  and  all  the  Constellations  and  the  Planets  and 
Surya,^^  and  all  the  Richs  and  Silnians  and  Yajushes  in  their 
embodied  forms,  came  there  to  behold  that  wonderful  child  who 
was  the  son  of  the  deity  of  blazing  flames.^^  The  Rishia 
"uttered  hymns  of  praise  and  the  Gandharvas  sang  in  honor  of 
that   child   called    Kumara    of  six     heads,  twice    six    eyes,  and 


4i26  MATiAimARA.TA',  [Anucdsaniku 

exceedingly  devoted  to  the   Brahmanas.^^     His   shoulders   wero 
broad,  and  he  had  a  dozen    arms,  and  the  splendour  of  his  per- 
son resembled  that  of  fire  and  Iditya.     As  he  lay    stretched  on 
a  clump  of  heath,  the   gods  with   the    Rishis,  beholding   him,^° 
became  filled  with   great  delight  and  regarded  the  great  Asura 
as  already  slain.     The  deities  then  began  to  bring    him   diverse 
kinds  of  toys   and   articles   that   could   amuse    him."°     As   he 
played  like  a   child,   diverse  kinds  of  toys  and  birds   were  given 
unto  him.     Garuda  of  excellent  feathers   gave  unto  him  a  child 
of  his,  viz.,  a  peacock  endued  with    plumes  of  variegated  hue.^^ 
The  Rakshas  gave  unto  him  a  boar  and  a  buffalo.     Aruna  him- 
self gave  him  a   cock   of  fiery   splendour.-^     Chandramas   gave 
him  a  sheep,  and  Aditya  gave  him  some   dazzling   rays   of  his, 
The  mother  of  all  kine,  viz.,  Surabhi,  gave    him    kine  by  hun- 
dreds and   thousands.^^     Agni   gave   him   a   goat   possessed   of 
many   good   qualities.     Ila  gave  him  an  abundant    quantity   of 
flowers  and  fi-uits.     Sudhanwan  gave   him  a  riding   chariot  and 
a   car   of  immeasurable    Kuvara.^*     Varuna   gave   him    many 
auspicious  and  excellent  products  of  the    Ocean,  with  some  ele- 
phants.    The  chief  of  the  celestials  gave  him    lions   and   tigers 
and  pards  and  diverse  kinds  of  feathery   denizens   of  the   air,"*^ 
and  many  terrible  beasts  of  prey  and    many   umbrellas  also   of 
diverse  kinds.     Rakshasas  and  Asuras,  in    large   bands,  began 
to  walk  in  the  train   of  that    puissant   child.^*^     Beholding   the 
son  of  Agni   grow    up,  Taraka   sought,  by    various    means,  to 
effect  his  destruction,  but  he  failed   to  do   anything   unto   that 
puissant  deity.^^     The  gods    in  time  invested   Agni's   son    born 
in  the  solitude  (of  a  forest  of  reeds)  with  the  command   of  their 
forces.     And  they  also    informed  him    of  the    oppressions   com- 
mitted upon  them  by  the  Asura    Taraka.-**     The   generalissimo 
of  the  celestial  forces  grew  up    and   became   possessed   of  great 
energy  and  puissance.     In  time   Guha   slew   Taraka,  with   his 
irresistible  dart.^^     Verily,    Kumara  slew   the   Asura   as   easily 
as  if  in  sport.     Having  accomplished   the  destruction  of  Taraka 
he  re-estal  lished  the   chief  of  the  deities  in    his   sovereignty  of 
the  three  worlds.^**     Endued  with  mighty  prowess,  the  celestial 
generalissimo  blazed   with    beauty   and  splendour.     The    puis- 
sant Skanda  became  the  protector   of  the  deities  and  did    what 


l^arva.]  anucasana  parva.  427 

was  agreeable  to  Cankara."  The  illustrious  son  of  Privaka  wag 
endued  with  a  golden  form.  Verily,  Kumara  is  always  the 
leader  of  the  celestial  forces.^-  Gold  is  the  puissant  energy  of 
the  god  of  fire  and  was  born  with  Kartikeya  (from  the  same 
seed).  Hence  is  Gold  highly  auspicious  and,  as  a  valuable,  is 
excellent  and  endued  with  inexhaustible  merit.^''  Even  thus, 
O  son  of  Kuru's  race,  did  Va9ishtha  recite  this  discourse  unto 
Rama  of  Bhrigu's  race  in  days  of  old.  Do  thou,  therefore, 
O  king  of  men,  try  to  make  gifts  of  Gold.^*  By  making  gifts 
of  Gold,  Rama  became  cleansed  of  all  his  sins,  and  finally 
attained  to  a  high  place  in  Heaven  that  is  unattainable  by 
other  men.'  "^^ 


Section  LXXXVII. 

"  Yudhishthira  said, — 'Thou  hast  discoursed  to  me,  0  thou 
of  righteous  soul,  on  the  duties  of  the  four  orders.  Do  thou, 
after  the  same  manner,  O  king,  discourse  to  me  now  on  all  the 
ordinances  respecting  the  Craddha  (of  deceased  ancestors).'  "^ 

Vai9ampayana  continued, — "Thus  addressed  by  Yudhish- 
thira, the  son  of  Cantanu  set  himself  to  declare  unto  him  the 
following  ritual,  consistent  with  the  ordinances,  of  the  Crad- 
dha." 

"Bhishma  said, — 'Listen,  0  king,  with  close  attention,  to 
me  as  I  discourse  to  you  on  the  ritual  of  the  Craddha.  That 
ritual  is  auspicious,  worthy  of  praise,  productive  of  fame  and 
progeny,  and  is  regarded  as  a  sacrifice,  0  scorcher  of  foes,  in 
honor  of  the  Pitris.^  Gods  or  Asuras  or  human  beings,  Gan- 
dharvas  or  Uragas  or  Rakshasas,  Pigachas  or  Kinnaras,  every 
one  should  always  worship  the  Pitris.*  It  is  seen  that  people 
worship  the  Pitris  first,  and  gratify  the  deities  next  by  offering 
them  their  adorations.  Hence,  one  should  always  worship 
the  Pitris    with    every    care.*°     It   is   said,  O    king,  that   the 

*  The  Commentator  explains  that  the  Pitris  should  be  worshipped 
on  the  day  of  the  New  moon,  the  deities  should  then  be  worshipped  on 
the  first  day  of  the  lighted  fortniglit.  Or,  on  any  other  day  of  the 
lighted  fortnight,  the  Pitri-sacrifice  or  Criddha  should  be  performed 
fir?t :  tho  Dfva-sarrificp  or  Ishti  should  then  be  performed. — T. 


428  MARABHARATA.  [A'nu(;(tsa'nika 

Craddha  performed  in  honor  of  the  Pitris  is   performable   after- 
wards.    But  this  general  rule  is  restrained   by  an    especial   one 
(which  directs  that  the  Craddha  in  honor  of  the  Pitris   should 
be  performed  on  the  afternoon  of  the  day  of  the   New  moon).*" 
The  (deceased)  grandsires  become   gratified    with   the   Craddha 
that  may  be  performed  on  any   day.     I  shall,  however,  tell  thee 
now  what  the  merits  and  demerits  are    of  the   respective    lunar 
days  (in  view  of  their  adaptability   to   the    performance   of  the 
Craddha).'^     I  shall  discourse  to   thee,  O  sinless   one,  on    what 
fruits  are  attained  on  what    days  by    performing    the   Craddha. 
Do  thou  listen  to  me   with   close   attention.^     By   adoring   the 
Pitris  on  the  first  day  of  the  lighted   fortnight,  one   obtains   in 
one's  abode  beautiful  spouses  capable  of  producing  many   child- 
ren all  possessed  of  desirable  accomplishments.^     By  performing 
the  Craddha  on  the  second  day  of  the  lighted  fortnight  one  gets 
many   daughters.     By   performing   it   on    the    third   day,  one 
acquires  many  steeds.     By  performing  it  on  the  fourth  day,   one 
gets  a  large  herd   of  smaller   animals    (such  as  goats  and  sheep) 
in  one's  house.^°     They,  O  king,  who  perform  the   Craddha   on 
the  jfiffch  day,  get    many   sons.     Those    men    who   perform   the 
Craddha  on  the  sixth  day  acquire   great   splendour.^^     By    per- 
forming it  on  the  seventh  day,  O    monarch,  one  acquires   great 
fame.     By  performing  it  on  the  eighth   day    one    makes   great 
profits  in  trade.^'     By  performing  it  on  the  ninth    day   one   ac- 
quires many  animals  of  uncloven  hoofs.     By  performing   it   on 
the  tenth  day  one  acquires   much    wealth    in    kine.-^^     By   per- 
forming it  on  the   eleventh   day   one   becomes   the   possessor  of 
much  wealth  in  cloths  and  utensils   (of  brass  and  other  metals). 
Such  a  man  also  obtains  many  sons    all    of  whom    become   en- 
dued with  Brahma  splendour.^*     By    performing    the   Craddha 
on  the  twelfth  day  one  always   beholds,  if  one   desires,  diverse 

*  'Anwaharyyam,'  the  Coiamentator  explains,  is  'pa9chutkartavyara.' 
i.  e.,  subsequently  performable  (subsequent,  i.  e.,  to  the  worship  of  the 
gods).  There  is  an  especial  ordinance,  however,  which  /lays  down  that 
the  Craddha  should  be  performed  on  the  afternoon  of  the  day  of  the 
new  Moon.  The  gods  should  be  adored  on  the  first  day  of  the  lighted 
fortnight.  Hence,  owing  to  this  especial  ordinance,  the  Craddha  must 
precede  the  wyrrjhip  of  tUego.li,  >Yithout  suuceedius  it.— I. 


Parva.]  ANUCAsana  parva.  429 

kinds  of  beautiful  articles  made  of  silver  and  gold."  By  per- 
forming the  Craddha  on  the  thirteenth  day  one  attains  to 
eminence  over  one's  kinsmen.  Without  doubt,  all  the  young 
men  in  the  family  of  him  who  performs  the  Craddha  on  the 
fourteenth  day  meet  with  death.  Such  a  man  becomes  entangled 
in  war.  By  performing  the  Craddha  on  the  day  of  the  new 
moon,  one  obtains  the  fruition  of  every  wish.'*'"  In  the  dark 
fortnight,  all  the  days  commencing  with  the  tenth  (and  end- 
ing with  that  of  the  new  moon),  leaving  only  the  fourteenth 
day  out,  are  laudable  days  for  the  performance  of  the  Craddha. 
Other  days  of  that  fortnight  are  not  so.'"  Then,  again,  as  the 
dark  fortnight  is  better  than  the  lighted  one,  so  the  afternoon 
of  the  day  is  better  than  the  forenoon  in  the  matter  of  the 
Craddha.' "" 


Section  LXXXVIII. 

"Yudhishthira  said, — '0  thou  of  great  puissance,  tell  me 
what  that  object  is  which  if  dedicated  to  the  Pitris,  becomes 
inexhaustible  !  What  Havi,  again,  (if  oti'ered)  lasts  for  all 
time  ?  What,  indeed,  is  that  which  (if  presented)  becomes 
eternal  ?'' 

"Bhishraa  said, — 'Listen  to  me,  0  Yudhishthira,  what  those 
Havis  are  which  persons  conversant  with  the  ritual  of  the 
Craddha  regard  as  suitable  in  view  of  the  Craddha  and  what 
the  fruits  are  that  attach  to  each.-  With  sesame  seeds  and 
rice  and  barley  and  Masha  and  water  and  roots  and  fruits,  if 
given  at  Craddhas,  the  Pitris,  O  king,  remain  gratified  for  the 
period  of  a  month.**  Manu  has  said  that  if  a  Craddha  is  per- 
formed with  a  copious  measure  of  sesame,  such  Craddha  be- 
comes inexhaustible.  Of  all  kinds  of  food,  sesame  seeds  are 
regarded  as  the  best.*  With  fishes  offered  at  Craddhas,  the 
Pitris  remain  gratified  for  a  period  of  two  months.  W^ith 
mutton  they  remain  gratified  for  three  months  and  with  the 
flesh  of  the  hare  for  four.^  With  the  flesh  of  the  goat,  O  king, 
they    remain   gratified    for   five    months,    with    bccon    for   six 


*  'Maiiha'  is  the  Fhaseohiy  lioxburshii. — T. 


430  MAHABHARATA.  [Anucnsanika 

months,  and  with  the  flesh  of  birds    for   seven.'^     With  venison 
obtained  from  those  deer  that  are  called   Prishata,  they   remain 
gratified  for  eight  months^  and    with    that    obtained    from   the 
Ruru  for  nine  months,  and  with  the    meat    of  the   Gavaya   for 
ten  months/     With  the  meat  of  the  buffalo   their   gratification 
lasts  for  eleven  months.     With  beef  presented  at  the  Craddha, 
their  gratification,  it   is   said,  lasts   for   a   full   year.^     Payasa 
mixed  with  ghee  is  as  much  acceptable  to   the    Pitris   as  beef. 
With  the  meat  of  the  Vadhrinasa  the  gratification  of  the  Pitris 
lasts  for   twelve    years.*''     The   flesh  of  the  Rhinoceros,  offered 
to  the  Pitris  on  the  anniversaries  of  the   lunar   days   on  which 
they  died,  becomes   inexhaustible.     The    potherb   called   Kala- 
9aka,  the  petals  of  the  Kanchana  flower,  and  meat  of  the  goat 
also,  thus  offered,  prove  inexhaustible.-)-^**     In  this  connection, 
O  Yudhishthira,  there  are  some  Verses,  originally   sung  by  the 
Pitris,  that  are  sung  (in  the  world).     They  were  communicated 
to  me  in  former  days  by  Sanatkumara.-^^ — He    that   has   taken 
birth  in  our  race  should  give  us  Payasa    mixed   with   ghee   on 
the  thirteenth  day  (of  the  dark  fortnight),  under  the  constella- 
tion Magha,  during  the  Sun's  southward   course.^-     One   born 
in  our  race  should,  under  the  constellation  Magha,  as  if  in   the 
observance  of  a  vow,  offer   the  meat  of  goat    or   the  petals   of 
the  Kanchana  flower.     One  should  also  offer   us,  with  due  rites, 
Payasa  mixed  with  ghee,  dedicating  it  on    a   spot   covered   by 
the  shadow  of  an  elephant.^^ — Many   sons  should  be   coveted  so 
that  even  one  may  go  to  Gaya   (for  performing  the    Craddha  of 
his  ancestors),  where  stands  the  banian  that  is   celebrated   over 
all  the  worlds  and   that    makes   all   offerings    made   under   its 
branches  inexhaustible.^^*     Even  a  little  of  water,  roots,  fruits, 


*  It  is  diffieult  to  understand  what  is  meant  by  'Vadhrinasa'  here. 
It  means  either  a  large  bull,  or  a  kind  of  bird,  or  a  variety  of  the  goat. 
Probably,  the  bull  is  intended. — T. 

t  'Pitrikshaye'  is  'mrita-tithau.'  'Kalagaka'  is  explained  by  Nila- 
kantha  as  identical  with  the  common  potherb  called  'Chuka'  or  the 
country  sorrel  (Eumex  visicarius,  Linn).  Some  hold  that  it  is  something 
like  the  sorrel  'Lauham'  is  the  petals  of  the  Kanchana  flower  (Bauhi- 
nia  acuminata,  Linn). — T. 

l  To  this  day  the  sanctity  of  Gya   is   universally   recognised   by  all 


Parva.]  andcasana  pakva.  431 

meat,  and  rice,  mixed  with  honey,  if  offered  on    the   anniver- 
sary of  the  day  of  death,  becomes  inexhaustible.'  "" 


Section  LXXXIX. 

"Bhishma  continued, — 'Listen  to  me,  0  Yudhishthira,  as 
I  tell  thee  what  those  optional  Craddhas  arc  that  should  be 
performed  under  the  different  constellations  and  that  were  first 
spoken  of  by  Yama  unto  king  Cacavindu.*^  That  man  who 
always  performs  the  Craddha  under  the  constellation  Krittika 
is  regarded  as  performing  a  sacrifice  after  establishing  the  sacred 
fire.  Such  a  person,  freed  from  fever,  ascends  to  Heaven  with 
his  children."  He  that  is  desirous  of  children  should  perform 
the  Craddha  under  the  constellation  Rohini,  while  he  that  is 
desirous  of  energy  should  do  it  under  the  constellation  Mriga- 
^iras.  By  performing  the  Craddha  under  the  constellation 
Ardra,  a  man  becomes  the  doer  of  fierce  deeds.^  A  mortal,  by 
performing  the  Craddha  under  Punarvasu,  makes  much  gain 
by  agriculture.  The  man  that  is  desirous  of  growth  and  ad- 
vancement should  perform  the  Craddha  under  Pushya.*  By 
doing  it  under  the  constellation  A9lesha  one  begets  heroic 
children.  By  doing  it  under  the  Maghas  one  attains  to 
pre-eminence  among  kinsmen."  By  doing  it  under  the  (prior) 
Phalgunis,  the  doer  of  it  becomes  endued  with  good  fortune. 
By  doing  the  Craddha  under  the  later  Phalgunas  one  attains 
to  many  children  ;  while  by  performing  it  under  Hasta,  one 
attains  to  the  fruition  of  one's  wishes."  By  performing  it 
under  the  constellation  Chitra  one  obtains  children  endued  with 
great  beauty.  By  doing  it  under  the  constellation  Swati,  one 
makes  much  profit  by  trade."  The  man  that  desires  children 
acquires  the  Iruition  of  his   wish   by    performing  the    Craddha 


Hindus.     Craddhas  are   performed    there   under   the   banian  called   the 
'Akshaya'  or  inexhautitible  banian. — T. 

*  All  religious  acts  are  either  'nitya'  or  'kamya.'  The  former  imply 
acts  that  are  obligatory  and  by  doing  which  no  ^particular  merit  is  ac- 
quired bu*  by  not  doing  which  sin  is  incurred.     The    latter    imply  those 

•ntional  acts  which,  if  done,  produce  merit  but    which  if  omitted    leads 

'J  no  sin. — T. 


432  MAHARRARATA.  [Aviicrifinvika 

under  the  constellation  Yirakha.     By  doing  it  under  Anuradha 
one  becomes  a  king  of  kings.*^     By  making  offerings  in    honor 
of  the  Pitris  under  the   constellation    Jeshthya,  with   devotion 
and    humility,  one    attains    to  sovereignty,  O  foremost  one   of 
Kuru's  race.^    By  doing  the  Craddha  under  Mula  one  attains  to 
health,  and  by  doing  it  under  the  prior  Ashada,  one  acquires  ex- 
cellent fame.     By  performing  it  uiider  the  later  Ashada  one  suc- 
ceeds in  roving  over  the  whole  world,  freed  from  every  sorrow.^" 
By  doing   it    under   the    constellation    Abhijit    one   attains   to 
high  knowledge.     By  doing  it   under    Cravana   one,   departing 
from  this  world,  attains  to  a  very  high    end.^^     The    man    that 
performs  the  Craddha   under   the    constellation   Dhanistha  be- 
comes the  ruler  of  a  kingdom.     By  doing  it  under  the  constella- 
tion presided  over  by  Varuna    {viz.,  Catavisha),  one  attains  to 
success  as  a  physician .^^     By  performing  the  Craddha  under  the 
constellation  of  the  prior  Bhadrapada  one  acquires  a  large   pro^ 
perty  in  goats  and  sheep :  while  by    doing    it   under   the   later 
Bhadrapada  one  acquires   thousands  of  kine.'*     By  performing 
the  Craddha  under  the  constellation  Revati   one  acquires    much 
wealth  in  utensils  of  white  brass  and  copper.    By  doing  it  under 
AQwini  one   acquires    many    steeds,  while   under   Bharani   one 
attains  to  longevity.^*     Listening  to  these   ordinances  about  the 
Craddha,  king   Ca^avindu  acted   accordingly,  and  succeeded  in 
easily  subjugating  and  ruling  the  whole  Earth.'  "*' 


Section  XC. 

"Yudhishthira  said, — 'It  behooves  thee,  0  foremost  one  of 
Kuru's  race,  to  tell  me  unto  what  kind  of  Brahmanas,  O  grand- 
sire,  should  the  offers  made  at  Craddhas  be  given  away.'* 

"Bhishma  said, — 'The  Kshatriya  who  is  conversant  with  the 
ordinances  about  gift  should  never  examine  Brahmanas  (when 
making  gifts  unto  them).  In  all  acts,  however,  that  relate  to 
the  worship  of  the  deities  and  the  Pitris,  an  examination  has 
been  said  to  be  proper.^     The  deities  are  worshipped   on    Earth 


*  Literally,  'set  in  motion  a  body    of  kings,'  t.  e.,  become   an    Over**] 
loid.— T. 


Paryo.l  ANUCASAN.V  PARVA.  43'J 

by  men  only  when  they  arc  filled  with  devotion  that  comes 
from  the  deitiey  themselves.  Hence,  one  should,  approaching 
them,  make  gifts  unto  all  Brrilunmas  (without  any  examina- 
tion of  their  merits),  regarding  such  gifts  as  are  made  to  the 
deities  themselves;"*  In  Craddhas,  however,  O  monarch,  the 
man  of  intelligence  should  examine  the  Brahmanas  (to  be  em- 
ployed for  assisting  the  doers  of  the  Craddha  in  getting  through 
the  ritual  and  making  gifts  unto  them  of  the  ofterings  made 
to  the  Pitris).  Such  examination  should  concern  itself  with 
their  birth  and  conduct  and  age  and  appearance  and  learning 
and  nobility  (or  otherwise)  of  parentage.^  Amongst  the  Brfdi- 
manas  there  are  some  that  pollute  the  line  and  some  that 
sanctify  it.  Listen  to  me,  O  king,  as  I  tell  thee  Avho  those 
Brahmanas  are  that  should  be  excluded  from  the  line.*^  He 
that  is  full  of  guile,  or  he  that  is  guilty  of  foeticide,  or  he  that 
is  ill  of  consumption,  or  he  that  keeps  animals,  or  is  destitute  of 
h  Vedic  study,  or  is  a  common  servant  of  a  village,  or  lives  upon, 
the  interest  of  loans,  or  he  that  is  a  singer,  or  he  that  sells  all 
articles,''  or  he  that  is  guilty  of  arson,  or  he  that  is  a  poisoner, 
or  he  that  is  a  pimp  by  profession,  or  he  that  sells  Soma,  or  he 
that  is  a  professor  of  palmistry,  or  he  that  is  in  the  employ  of 
the  king,  or  he  that  is  a  seller  of  oil,  or  he  that  is  a  cheat  and 
false  swearer,^  or  he  that  has  a  quarrel  with  his  father,  or  he 
that  tolerates  a  paramour  of  his  wife  in  his  house,  or  he  that 
has  been  cursed,  or  he  that  is  a  thief,  or  he  that  lives  by  some 
mechanical  art,®  or  he  that  puts  on  disguises,  or  he  that  is 
deceitful  in  his  behaviour,  or  he  that  is  hostile  to  those  he 
calls  his  friends,  or  he  that  is  an  adulterer,  or  he  that  is  a 
preceptor  of  Cudras,  or  he  that  has  betaken  himself  to  the 
profession  of  arms,"  or  he  that  wanders  with  dogs  (for  hunting), 
or  he  that  has  been  bit  by  a  dog,  or  he  that  has  wedded  befoi-e 
his  elder  brothers,  or  he  that  seems  to  have  undergone  circumci- 
sion,f  he  that  violates  the  bed  of  his  preceptor,^"  he  that  is  an 
actor  or  mime,  he  that  lives  by   setting  up  a  deity,  and  he   that 


*  When  Brahmanas  are  fed,  they  are  made  to  sit  in  long  lines. 
They  that  are  .stained  with  vices  are  excluded  from  the  line.  Such  ex- 
clusion from  tlie  line  is  regarded  as  equal  to  complete  outlawry. — T. 

t  /.  e,,  who  have  undergone  a|uatural  circumcision. — T. 

[     55     ] 


"'341  MAHABUARATAi  [Anucfisanika 

lives  by  calculating  the  conjunctions   of  stars   and    planets   and 
asterisms,*  are  regarded  as  fit  to   be   excluded   from   the    line.^^ 
Persons  conversant  with  the  Vedas  say  that  the  offerings    made 
at    Craddhas,    if    eaten    by   such   Brahmanas,    go   to    fill   the 
stomachs  of  Rakshasas    (instead  of  filling   those    of  the   Pitris), 
O  Yudhishthira.^^     That  person  who   having  eaten  at  a    Crad- 
dha  does  not  abstain  that  day  from  study  of  the   Vedas  or    who 
has  sexual  congress  that  day  with  a  Cudra  woman,  must    know 
that  his  Pitris,  in  consequence  of  such   acts   of  his,  have    to  lie 
for  a  month  on  his  on  dung.^^     The  offerings  made  at  Craddhas 
if  presented  to  a  Brahmana  who  sells  Soma,  become   converted 
into  human  ordure  ;  if  presented  to   a   Brahmana    who   is    en- 
gaged in  the  practice  of  Medicine,  they  become    converted  into 
puss  and  blood  ;  if  presented  to  one  who  lives   by   setting   up  a 
deity,  they  fail  to  produce  any  fruit  ;  if  presented   to   one   who 
lives  upon  the  interest  of  loans,  they  lead   to   infamy  ;^*  if  pre- 
sented to  one  who  is   engaged   in   trade,  they    become   produc- 
tive of  no  fruits  either   here    or   hereafter.     If  presented    to   a 
Brahmana  who  is  born  of  a  widowed  mother  (by  a  second    hus- 
band), they  become  as  fruitless  as  libations   poured   on  ashes.-f"^® 
They  who  present  the  Havya  and    Kavya    (offered  at  Craddhas) 
unto  such  Brahmanas  as   are   divested   of  the   duties   ordained 
for  them  and  of  those   rules   of  good    conduct   that   persons   of 
their  order  should  observe,  find  such    presents   productive   of  no 
merits  hereafter.^®     That  man  of  little  intelligence   Avho    makes 
gifts  of  such  articles  unto  such  men  knowing   their  dispositions, 
obliges,  by  such  conduct,  his  Pitris    to   eat    human    ordure    in 
the  next    world.^^     Tliou   shouldst    know   that    these    wretches 
among     Brahmanas   deserve    to   be    excluded     from   the    line. 
Those  Brahmanas   also   of  little   energy   who   are   engaged   in 
instructing  Cudras  are  of  the   same    class.^®     A  Brahmana  that 
is  blind  stains  sixty  individuals   of  the  line  ;  one   that  is   desti- 
tute of  virile  powers  stains  a  hundred  ;  while  one  that  is  afflicted 

*  Imply iiig  soothsayers. — T. 

+  This  is  a  common  form  of  expression  to  imply  the  fruitlessncss  of 
an  act.  Libations  should  be  poured  on  the  blazing  fire.  If  poured  on 
the  ashes,  they  lead  to  no  merit,  for  only  Agni  in  his  blazing  form  can 
bear  them  to  the  intended  places. — T. 


Farva.]  anucasana  parva.  ^m-^ 

with  white   leprosy  stains   as  many  as  he  looks   upon,  0  king.^* 
Whatever   ofterings    made  at  Crfiddhas  are    eaten    by  one  with 
Lis  head  wrapped    round    Avith   a   cloth,  whatever    is  eaten    by 
one   with    face   southwards,  and    whatever   is  eaten  with  shoes 
or   sandals   on,  all   goes   to   gratify   the   Asuras."**     Whatever, 
agiin,  is  given   with    mdice,  and    whatever     is   given    without 
reverence,    have   been   ordained   by  Brahman   himself    as   the 
portion  of  the  prince  of  Asuras   (viz.,  Vali).'-^     Dogs,    and  such 
Brahmanas  as   are   polluters   of  lines,  should  not   be  allowed  to 
cast  their   eyes   upon    the   offerings    made   at   Craddhas.     For 
this  reason,  Craddhas  should   be   performed   in    a    spot    that    is 
properly  hedged  around  or  concealed  from  the  view.     That    spot 
should    also   be   strewn    with   sesame   seeds."-      That    Craddha 
which  is  performed  without  sesame   seeds,   or  that  which  is  done 
by  a  person  in  anger,  has  its  Havi   robbed   by    Rakshasas   and 
Pi9achas.-^      Commensurate    with   the    number   of  Brahmanas 
seen  by  one  that  deserves  to  be  excluded    from   the    line,  is    the 
loss  of  merit  he  causes   of  the    foolish  performer  of  the  Craddha 
who  invites  him  to  the  feast."* 

"  'I  shall  now,  O  chief  of  Bharata's  race,  tell  thee  who  are 
sanctifiers  of  the  line.  Do  thou  find  them  out  by  examina- 
tion."^ All  those  Brahmanas  that  are  cleansed  by  knowledge, 
Vedic  study,  and  vows  and  observances,  and  they  that  are  of 
good  and  righteous  behaviour,  should  be  known  as  sanctifiers 
of  everything."*  I  shall  now  tell  thee  who  deserve  to  sit  in 
the  line.  Thou  shouldst  know  them  to  be  such  whom  I  shall 
indicate  presently.  He  that  is  conversant  with  the  three  Na- 
chiketas,  he  that  has  set  up  the  five  sacrificial  fires,  he  tM±;^,i 
knows  the  five  Suparnas,  he  that  is  conversant  with  the  six  ' 
branches  (called  Angas)  of  the  Veda,"''  he  that  is  a  descendant 
of  sires  who  were  engaged  in  teaching  the  Vedas  and  is 
himself  engaged  in  teaching,  he  that  is  well  conversant  with 
the  Cchandas,  he  that  is  acquainted  v,  ith  the  Jeshthya  Sfiman, 
he  that  is  obedient  to  the  sway  of  his  parents,  he  that  is  con- 
versant with  the  Vedas,  and  whose  ancestors  have  been  so  for 
ten  generations,-^  he  that  has  congress  with  only  his  wedded 
wives  and  this  at  their  seasons,  and  he  v/ho  has  been  cleansed 
by  knowledge,  by  the    Veda,  and   by    vows   and  observances,-^ 


436  MAHARRARATA.  [Amtcdnnv.TJm 

even  such  a  Brahmaiia, — sanctifies  the  line.^*  He  who  reads 
the  Atharva-9iras,  who  is  devoted  to  the  observance  of  Brah- 
macharyya  practices,  and  who  is  steady  in  the  observance  of 
righteous  vows,  who  is  truthful  and  of  righteous  conduct,  and 
who  is  duly  observant  of  the  duties  laid  down  for  his  order,^** 
they  also  that  have  undergone  fatigue  and  labour  for  bathing  in 
the  waters  of  tirthas,  that  have  undergone  the  final  bath  after 
performing  sacrifices  with  proper  Mantras,''^  that  are  freed  from 
the  sway  of  wrath,  that  are  not  restless,  that  are  endued  with 
forgiving  dispositions,  that  are  self-restrained  masters  of  their 
senses,  and  they  that  are  devoted  to  the  good  of  all  creatures, — 
these  should  be  invited  to  Craddhas.^"  Anything  given  tO' 
these  becomes  inexhaustible.  These,  indeed,  are  sanctifiers  of 
lines.  There  are  others  also,  highly  blessed,  that  should  be 
regarded  as  sanctifiers  of  the  line.^^  They  are  Yatis  and  those 
that  are  conversant  with  the  religion  of  Moksha,  and  they  that 
are  devoted  to  Yoga,  and  they  that  properly  observe  excellent 
vows,  and  they  that,  with  collected  mind,  recite  (sacred)  his- 
tories unto  foremost  of  Brahmanas.^*  They  that  are  conversant 
with  Bhashyas,  they  also  that  are  devoted  to  grammatical 
studies,  they  that  study  the  Piiranas  and  they  that  study, 
the  Dharma<;astras^^  and  having  studied  them  {i.  e.,  the  Pura- 
jias  and  Dharmarjastras)  act  up  to  the  standard  laid  down  in 
them,  he  that  has  lived  (for  the  stated  period)  in  the  abode 
of  his  preceptor,  he  that  is  truthful  in  speech,  he  that  is  a 
giver  of  thousands,^^  they  that  are  foremost  in  (their  know- 
ledge of )  all  the  Vedas  and  the  scriptural  and  philosophical 
aphorisms, — these  sanctify  the  line  as  far  they  look  at  it.^^ 
And  because  they  santify  all  who  sit  in  the  line,  therefore  are 
they  called  sanctifiers  of  lines.  Utterers  of  Brahma  say  that 
even  a  single  person  that  happens  to  be  the  descendant  of  sires 
who  were  teachers  of  the  Veda  and  that  is  himself  a  Vedic 
teacher,  sanctifies  full  seven  miles  around  him.^**  If  he  that  is 
not  a  Ritwik  and  that  is  not  a  Vedic  teacher  takes  the  fore- 
most seat  in  a  Craddha,  with  even  the  permission  of  the  other 
Kitwiks  there  present,  he  is  said  to  take  (by  that  act  of  his) 
the  sins  of  all  who  may  be  sitting  in  the  line.^'-*  If,  on  the 
pther  ha,nd,  he  happens  to    be  conversant    with   the   Vcdas   and 


Farva.]  ANDCASANA    PARVA.  4;57 

freed  from  all  those  foult.s  that  are  regarded  as  capable  of 
polluting  the  line,  he  shall  not,  O  king,  be  regarded  as  fallen 
(by  taking  the  foremost  seat  in  a  Crfiddha).  Such  a  man 
Avould  then  be  really  a  sanctificr  of  the  line/"  For  these 
reasons,  O  king,  thou  shouldst  properly  examine  the  Brah- 
raanas  before  inviting  them  to  Craddhas.  Thou  shouldst  in- 
vite only  such  among  thera  as  are  devoted  to  the  duties  laid 
down  for  their  order,  and  as  are  born  in  good  families,  and  as 
are  possessed  of  great  learning.^^  He  who  performs  Craddhas 
for  feeding  only  his  friends  and  whose  Havi  does  not  gratify 
the  deities  and  the  Pitris,  fails  to  ascend  to  Heaven.*"  He 
who  collects  his  friends  and  relatives  only  on  the  occasion  of 
the  Craddha  he  performs  (without  keeping  an  eye  on  properly 
honoring  deserving  persons  by  inviting  and  feeding  them), 
fails  to  proceed  (after  death)  by  the  path  of  the  deities  (which 
is  a  lighted  one  and  free  from  all  attlictions  and  impediments). 
The  man  who  makes  the  Craddha  he  performs  an  occasion  for 
only  gathering  his  friends,  never  succeeds  in  ascending  to 
Heaven.  Verily,  the  man  who  converts  the  Craddha  into  an 
occasion  for  treating  his  friends,  becomes  dissociated  from 
Heaven  even  like  a  bird  dissociated  from  the  perch  when  the 
chain  tying  it  breaks.**^  Therefore,  he  that  performs  a  Craddha 
should  not  honor  (on  such  occasions)  his  friends.  He  may 
make  gifts  of  wealth  unto  them  on  other  occasions  by  collect- 
ing them  together.  The  Havi  and  the  Kavi  offered  at  Crad- 
dhas should  be  served  nnto  thera  that  are  neither  friends  nor 
foes  but  are  only  indifferent  or  neutral.'*''  As  seed  sown  on 
a  sterile  soil  does  not  sprout  forth,  or  as  one  that  has  not 
sown  does  not  get  a  share  of  the  produce,  even  so  that  Crad- 
dha the  offerings  in  which  are  eaten  by  an  unworthy  person, 
yields  no    fruit   either   here    or  hereafter.f''^     That   Brahmana 

*  The  idea  is  that  Heaven  is  the  result  of  one's  deeds.  It  is  attach- 
ed to  the  fruits  of  one's  acts.  The  man  falling  off  from  Heaven  is 
identical  with  Ileaven  beinj^  dissociated  from  the  fruits  of  his  acts. 
Ilonce  such  a  falling  oflf  at  the  man  or  the  dissociation  of  Heaven  is 
likened  to  a  bird's  dissociation  from  its  perch  when  the  chain  tying  it 
to  the  perch  is  broken.     The  simile  seems  to  be  farfetched. — T. 

t  It  is  painful  to  see  how  very    careless  the    Yeruacukr   versions  of 


438  MAHABHARATA.  [Anuc<isaniha 

who  is  destitute  of  Vedic    stud\^   is  like  a  fire  made   by  burning 
grass  or  straw  ;  and  becomes  soon  extinguished   even   like   such 
a  fire.     The  offerings  made  at   Craddhas   should    not   be   given 
to  him  even  as  libations  should  not  be  poured   on    the   ashes   of 
the  sacrificial  fire.*^     When    the    offerings    made    at    Craddhas 
are  exchanged  by  the  performers  with  one   another    (instead   of 
being  given  away  unto  worthy    persons),  they  come   to   be   re- 
garded  as   Pi^acha   presents.     Such   offerings   gratify    neither 
the  gods  nor  the  Pitris.     Instead   of  reaching  the   other   world, 
they  wander  about  even  here  like  a  cow    that  has  lost    her   calf 
wandering  about  within  the  fold.*^     As  those   libations   of  ghee 
that  are  poured   upon   the    extinguished  ashes   of  a   sacrificial 
fire  never  reach  either  the  gods   or   the    Pitris,  after   the   same^ 
manner  a  gift  that  is  made  to  a  dancer  or  a   singer   or  a   Dak- 
shina  presented    to   a   lying   or    deceitful    person,  produces   no 
merit.*^     The  Dakshina  that  is  presented  to  a   lying  or  deceit- 
ful person  destroys  both    the   giver   and   the    receiver   without 
benefiting  them  in  any  respect.     Such  a   Dakshina   is   destruc- 
tive and  highly  censurable.     The    Pitris   of  the   person  making 
it  have  to  fall  down  from  the   path   of  the   deities.^^     The   gods 
know  them  to  be  Brahmanas  who  always  tread,  O  Yudhishthira, 
within  the  bounds  set  up   by   the    Rishis    who   are   conversant 
with  all  duties,  and  who  have  a  firm    faith    in    their   efficacy.^** 
Those  Brahmanas  that  are  devoted   to   Vedic   study,  to   know- 
ledge, to  penances,  and  to   acts,  0  Bharata,  should   be   known 
as  Rishis.^^     The  offerings    made   at    Craddhas  should  be  given 
unto  those  that  are   devoted   to   knowledge.     Verily,  they   are 
to  be  regarded  as  men  who  never  speak  ill  of  the    Brahmanas.°^ 
Those  men  should  never  be  fed  on   occasions   of  Craddhas   who 


I 


the  Anucasana   have   been.     From   want   of  space    the  numerous   errors 
that  have  been  committed  have  not  been    pointed    out.     At  times,  how-| 
ever,  the  errors  appear  to  be  so  grave  that  one  cannot   pass   them    by    in 
silence.     In  the  second  half  of  the   first   line,  whether    the   reading   be- 
•vavaptfi'  as  in  the  Bengal  texts  or   'chavapta'    as  in    the    Bombay   textsJ 
the  meaning  is  that  the   'Avapta'    or  one    that  has  not  sown    'na  vijabha-j 
gam   prapnuyiit,'    i.  e.,    would   not   get   a   share    of  the   produce.     Thel 
Burdwan    translators   make    a    mess    of  it,   while    K.    P.    Singha   skips/ 
over  it. — T. 


Parva.]  andcarana  pakva.  4.19 

speak  ill  of  Brahman  as  in  course  of  conversation  in  the  midst 
of  assemblies.  If  Brahmanas,  0  king,  be  caluminated,  they 
would  destroy  three  generations  of  the  oaluminater.*'^"  This 
is  the  declaration,  O  king,  of  the  Vaikhilnasa  Rishis.  Brah- 
manas conversant  with  the  Vedas  should  be  examined  from  a 
distance.^*  Whether  one  likes  them  or  feels  a  dislike  for 
them,  one  should  give  unto  such  Brahmanas  the  offerings  made 
at  Craddhas.  That  man  who  feeds  thousands  upon  thousands 
of  false  Brahmanas  acquires  merit  that  is  attainable  by  feeding 
even  one  Brahmana  if  the  latter  happens  to  be  possessed  of  a 
knowledge  of  the  Vedas,  O  Bharata  !'  ""^ 


Sectiox  XCI. 

"Yudhishthira  said, — 'By  whom  was  the  Craddha  first  con- 
ceived and  at  what  time  ?  What  also  is  its  essence?  In  the 
time  when  the  world  was  peopled  by  only  the  descendants  of 
Bhrigu  and  Augiras  ;  who  was  the  Muni  that  established  the 
Craddha  ?^  What  acts  should  not  be  done  at  Craddha  ?  What 
are  those  Craddhas  in  which  fruits  and  roots  are  to  be  offered  ? 
What  species  also  of  paddy  should  be  avoided  in  Craddhas. 
Do  thou  tell  me  all  this,  O  grandsire  !'^ 

"Bhishma  said, — 'Listen  to  me,  0  ruler  of  men,  as  I  tell 
thee  how  the  Craddha  was  introduced,  the  time  of  such  in- 
troduction, the  essence  of  the  rite,  and  the  Muni  who  con- 
ceived it  P  From  the  Self-born  Brahman  sprang  Atri,  O  thou 
of  Kuru's  race.  In  Atri's  race  was  born  a  Muni  of  the  name 
of  Dattatreya.*  Dattatreya  got  a  son  of  the  name  of  Nimi 
possessed  of  wealth  of  asceticism.  Nimi  got  a  son  named 
Crimat  who  was  endued  with  great  beauty  of  person.^  Upon 
the  expiration  of  a  full  thousand  years,  Crimat.  having  under- 
gone the  severest  austerities,  succumbed  to  the  influence  of 
Time  and  departed  from  this  world.^  His  sire  Nimi,  having 
performed  the  purificatory  rites  according  to  the  ritual  laid 
down  in  the  ordinance,  became  filled    with    great    grief,  think- 


*  The  sense  is  that  the  caluminater,  his  sire,  and  son   meet  with  des- 
truction in  consequence  of  such  an  act. —  T, 


4'40  MAH  AI'.HAH/VTA..  [AnHcrts(l7)i  lea 

ing  conthmally  of  tlie  looS  of  his  son.*"  Thinking  of  that 
cause  of  sorrow,  the  high-souled  Nimi  collected  together  vari- 
ous agreeable  objects  (of  food  and  drink)  on  the  fourteenth 
day  of  the  moon.  The  next  morning  he  rose  from  bed.**  Pain- 
ed as  his  heart  was  with  grief,  as  he  rose  from  sleep  that 
day  he  succeeded  in  withdrawing  it  from  the  one  object 
upon  which  it  had  been  working.  His  understanding  succeeded 
in  busying  itself  with  other  matters."  With  concentrated 
attention  he  then  conceived  the  idea  of  a  Craddha.  All  those 
articles  of  his  own  food,  consisting  of  fruits  and  roots,-^"  and 
all  those  kinds  of  staple  grains  that  were  agreeable  to  him, 
were  carefully  thought  of  by  that  sage  possessed  of  wealth  of 
penances.^^  On  the  day  of  the  New  moon  he  invited  a 
number  of  adorable  Brahmanas  (to  his  asylum).  Possessed  of 
great  wisdom,  Nimi  caused  them  to  be  seated  on  seats  (of 
Kuga  grass)  and  honored  them  by  circumambulating  their 
persons.^'  Approacaing  seven  such  Brahmanas  whom  he  had 
brought  to  his  abode  together,  the  puissant  Nimi  gave  unto  ' 
them  food  consisting  of  Cyamaka  rice,  unmixed  with  salt.^* 
Towards  the  feet  of  those  Brahmanas  engaged  in  eating  the 
food  that  was  served  unto  them  a  number  of  Ku9a  blades  was 
spread  out,  ou  the  seats  they  occupied,  with  the  top-ends  of  the 
blades  directed  towards  the  south."  With  a  pure  body  and 
mind  and  with  concentrated  attention,  Nimi,  having  placed 
those  blades  of  sacred  grass  in  the  way  indicated,  offered  cakes 
of  rice  unto  his  dead  son,  uttering  his  name  and  family.^®  Hav- 
ing done  this,  that  foremost  of  Munis  became  filled  with  regret 
at  the  idea  of  having  achieved  an  act  that  had  not  (to  his 
knowledge)  been  laid  down  in  any  of  the  scriptures.  Indeed, 
filled  with  regret,  he  began  to  think  of  what  he  had  done.f^* 
Never  done  before  by  the  Munis,  alas,  what  have  I  done  ! 
How  shall  I  (for  having  done  an  act  that  has  not  been  ordain- 
ed) avoid  being  cursed  by  the  Brahmanas   (as  an  introducer  of 


*  These  purificatory  rites,  after  the  usual  period  of  mourning,  con- 
sists in  shaving  and  bathing  and  wearing  new  clothes.— T. 

t  The  act,  as  explained  by  the  Commentator,  consisted  in  the  father's 
doing  that  with  reference  to  the  son  which,  as  the  ordinance  went,  was 
doiie  by  doiu  with  reference  to  sires. — X, 


rarva.]  ANCCASANA    HAllVA.  441 

strange  rites)  ?^^ — He  then  thought  of  the  original  progenitor 
of  his  race.  As  soon  as  he  was  thought  of,  Atri  endued  with 
wealth  of  penances  came  there. ^"^  Beholding  him  exceedingly 
alflicted  with  grief  on  account  of  the  death  of  his  son,  the 
immortal  Atri  comforted  him  with  agreeable  counsels."  He 
said  unto  him, — 0  Nimi,  this  rite  that  thou  hast  conceived, 
is  a  sacrifice  in  honor  of  the  Pitris.  Let  no  fear  be  thine, 
O  thou  that  art  possessed  of  the  wealth  of  asceticism  !  The 
Grandsire  Brahman  himself,  in  days  of  old,  laid  it  down  !"-" 
This  rite  that  thou  hast  conceived  has  been  ordained  by  the 
Self-born  himself.  Who  else  than  the  Self-born  could  ordaiu 
this  ritual  in  Craddhas  ?-^  I  shall  presently  tell  thee,  O 
son,  the  excellent  ordinance  laid  down  in  respect  of  Crad- 
dhas. Ordained  by  the  Self-born  himself,  O  son,  do  thou  follow 
it.  Listen  to  me  first  !-°  Having  first  performed  the  Karana 
on  the  sacred  fire  with  the  aid  of  Mantras,  O  thou  that  art 
possessed  of  wealth  of  penances,  one  -should  always  pour  liba- 
tions next  unto  the  deity  of  fire,  and  Soma,  and  Varuna.-* 
Unto  the  ViQwedevas  also,  who  are  always  the  companions  of 
the  Pitris,  the  Self-born  then  ordained  a  portion  of  the  offer- 
ings.'^'^ The  Earth  also,  as  the  goddess  that  sustains  the  offerings 
made  at  Craddhas,  should  then  be  praised  under  the  names  of 
Vaishnavi,  Kagyapi,  and  the  inexhaustible.*-^  When  water 
is  being  fetched  for  the  Craddha,  the  deity  Varuna  of  great 
puissance  should  be  praised.  After  this,  both  Agni  and  Soma 
should  be  invoked  with  reverence  and  gratified  (with  libations), 
0  sinle.ss  one.-^  Those  deities  that  are  called  by  the  name  of 
Pitris  were  created  by  the  Self-born.  Others  also,  highly  bless- 
ed, viz.,  the  Ushmapas,  were  created  by  him.  For  all  these 
shares  have  been  ordained  of  the  offerings  made  at  Craddhas.^'' 
By  adoring  all  these  deities  at  Craddhas,  the  ancestors  of  the 
persons  performing  them  become  freed  from  all  sins.  The  Pitris 
referred  to  above  as  those  created  by  the  Self-born  number 
seven.^"*  The  Vi^wedevas,  having  Agni  for  their  mouth,  (for 
it  is  through  Agni  that  they  feed),   have  been  mentioned  before. 


•* 


In  one  of  the   Vernacular   versions,  the   wrong  reading    'Kshami* 
i.-i  adopted  for  'A  k  shay  a.'— T. 
[     oG     ] 


442  MAHAEHARA.TA.  [Anucdsanikd 

I  shall  now    mention    the   names   of  those   high-souled   deities 
who  deserve  shares  of  the  offerings  made  at   Craddhas.**     Those 
names   are   Vala,    Dhriti,  Vipapma,    Punyakrit,  Pavana,  Par- 
shni,  Ksheman,  Samuha,    Divyasanu/°    Vivaswat,  Viryyavat, 
Hrimat,  Kirtimat,  Krita,    Jitatman,    Muniviryya,  Diptroman, 
Bhayankara,^^  Anukarman,  Pratita,  Pradatri,  Anggumat,  Cai- 
labha,    Parama,    Krodhi,  Dhiroshni,    Bhupati,^-  Srajas,  Vajrin, 
and  Vari, — these  are  the  eternal  Vi^wedevas.     There  are  others 
also  whose  names  are  Vidyutvarchas,  Somavarchas,   and  Surya- 
gri  by  name.^^     Others  also  are  numbered   amongst   them,  viz., 
Somapa,  Suryasavitra,  Dattatman,    Pundariyaka,  XJshninabha, 
Nabhoda,    Vi^wayu,    Dipti,^*    Chamuhara,    Sur€9a,    Vyomari, 
Cankara,  Bhava,  I<ja,    Karttri,   Kriti,    Daksha,    Bhuvana,  Di- 
vyakarmakrit,^^     Ganita,     Panchaviryya,     Iditya,    Ra9mimat, 
Saptakrit,  Somavarchas,  Vi^wakrit,  Kavi,^^  Anugoptri,   Sugop- 
tri,  Naptri,  and  Igwara, — These  highly  blessed  ones  are  number- 
ed as  the  Vicjwedevas,     They  are  eternal    and   conversant   with 
all  that  occurs  in    Time.^''     The   species  of  paddy  which  should 
not  be  offered  at  Craddhas  are  those   called   Kodrava,  and   Pu- 
laka.     Assafoedita  also,  among  articles   used  in   cooking,  should 
not  be  offered,   as  also  onions  and  garlics,^^  the   produce    of  the 
Moringa     pterygosperma,    Bauhinia    Variegata,    the    meat    of 
animals  slain  with  envenomed  shafts,  all   varieties  of  Cucurbita 
Pepo,  Cucurbita  lagenaria,   and  black  salt."^     The  other  articles 
that  should  not   be  offered   at   Craddhas   are   the   flesh   of  the 
domesticated  hog,  the  meat  of  all   animals   not   slaughtered   at 
sacrifices,    Nigella  sativa,  salt   of  the   variety   called  Vid,  the 
potherb  that  is  called    Citapaki,*°  all  sprouts  (  like  those  of  the 
bambu),  and  also  the  Trapa  bispinosa.     All  kinds   of  salt  should 
be  excluded  from  the  offerings  made  at  Craddhas,  and  also   the 
fruits  of  the    Eugenia    Jambolana/^     All   articles,  again,  upon 
which  any  one  has  spat  or  upon    which  tears  have   fallen  should 
not  be   offered    at    Craddhas.     Among   offerings    made   to   the 
Pitris  or  with  the  Havya  and  Kavya  offered  to   the   deities,  the 
potherb   called  Sudar^ana   (Menispermum   tomentosum,   Box), 
should  not  be  included/-     Havi  mixed  with  this  is   not  accept- 
able to  the  Pitris,     From  the  place  where  the   Craddha  is  being 
performed,  the  Chandala'and  the  Cwapacha  should  be  excluded:*^ 


Parva.]  anucasana  parva.  443. 

as  also  all  who  wear  clothes  steeped  in  yellow,  and  per- 
sons affected  with  leprosy,  or  one  who  has  been  excasted  (for 
transt^ressions),  or  one  who  is  guilty  of  Brahmanicidc,  or  a 
Brahmana  of  mixed  descent,  or  one  who  is  the  relative  of  an 
excasted  man.  These  all  should  be  excluded  by  persons  pos- 
sessed of  wisdom  from  the  place  v>^here  a  Craddha  is  being 
performed.** — Having  said  these  words  in  days  of  old  unto  the 
Rishi  Nirai  of  his  own  race,  the  illustrious  Atri  possessed  of 
wealth  of  penances  then  went  back  to  the  Grandsirc's  assembly 
in  Heaven.'  "** 


Section  XCII. 

"Bhishraa  said, — 'After  Nimi  had  acted  in  the  way  describ- 
ed above,  all  the  great  Rishis  began  to  perform  the  sacrifice  in 
honor  of  the  Pitris  (called  the  Craddha)  according  to  rites  laid 
down  in  the  ordinance.^  Firmly  devoted  to  the  discharge  of 
all  duties,  the  Rishis,  having  performed  Craddhas,  began  to 
also  offer  oblations  (unto  the  Pitris)  of  sacred  waters,  with 
attention.^  In  consequence,  however,  of  the  offerings  made 
by  persons  of  all  classes  (unto  the  Pitris),  the  Pitris  began  to 
digest  that  food.*  Soon  they,  and  the  deities  also  with  them, 
became  afflicted  with  indigestion.  Indeed,  afflicted  with  the 
heaps  of  food  that  all  persons  began  to  give  them,  they  repaired 
to  the  pre.'^ence  of  Soma.*  Approaching  Soma  they  said, — 
Alas,  great  is  our  affliction  in  consequence  of  the  food  that  is 
offered  to  us  at  Craddhas.  Do  thou  ordain  what  is  necessary 
for  our  ease  !^ — Unto  them  Soma  answered,  saying, — If,  ye 
gods,  ye  are  desirous  of  obtaining  ease,  do  ye  repair  then  into 
the  abode  of  the  Self-born.  Even  he  will  do  what  is  for  your 
good  !^ — At  these  words  of  Soma,  the  deities  and  the  Pitris 
then  proceeded,  0  BhJlrata,  to  the  Grandsire  where  he  was 
seated  on  the  summit  of  the  mountains  of  Meru.'^ 

"  'The  deities  said, — 0  illustrious  one,  with  the  food  that  is 
offered  us  in  sacrifices  and  Craddhas,  we  are  being  exceedingly 
afflicted.  O  lord,  show  us  grace  and  do  Avhat  would  be  for  our 
good  !^— Hearing  these  words  of  theirs,  the  Sclf-boru  said   unto 


44+  MAHARHARATA.  [Anucfsanika 

them  in    reply, — Here,  the   god   of  fire    is    sitting   beside    me. 
Even  he  will  do  what  is  for  your  benefit  I — ® 

"  'Agni  said, — Ye   sires,  when    a    Craddha   comes,  we   shall 
together  eat  the  offerings  made  to  us.     If  ye  eat  those  offerings 
with  me,  ye   shall   then,  without   doubt,  succeed   in   digesting 
them  easily  1^° — Hearing  these  words   of  the   deity   of  fire,  the 
Pitris  became  easy  of  heart.     It  is  for  this  reason    also   that   in 
making  offerings  at  Craddhas  a    share    is   first    offered    to    the 
deity  of  fire,  0  king.^^     If  a   portion    of  the    offerings    be    first 
made  to  the   deity   of  fire    at    a   Craddha,  0    prince   of  men, 
Rakshasas  of  regenerate  origin  cannot  then   do   any   injury    to 
such  a  Craddha.*^^     Beholding  the  deity    of  fire  at  a   Crfiddha 
Rakshasas  fly  away    from   it.     The   ritual   of  the    Craddha   is 
that  the  cake  should    first    be   offered   to   the    (deceased)    sire. 
Next,  one  should  be  offered  to   the    grandsire."     Next   should 
one  be  offered  to  the  great-grandsire.     Even    this  is   the   ordi- 
nance  in    respect   of    the    Craddha.      Over   every    cake   that 
is   offered,    the    offerer    should,    with   concentrated   attention, 
utter  the  Savitri  Mantras.^*     This  other  Mantra  also  should  be 
uttered,  viz.,  unto  Soma  who  is  fond  of  the    Pitris.     A  woman 
that  has  become  impure  in   consequence   of  the   advent   of  her 
season,  or  one  whose   ears   have   been    cut   off,  should    not   be 
allowed  to  remain  where  a   Craddha  is   being   performed.     Nor 
should  a  woman  (for  cooking  the  rice  to  be  offered  in  the  Crad- 
dha) be  brought  from  a  Gotra    other  than    that   of  the   person 
who  is  performing    the    Craddha.-f-^^     While    crossing  a    river, 
one  should  offer  oblations  of  water    unto   one's    Pitris,  naming 
them  all.     Indeed,  when  one    comes  upon  a    river   one   should 
gratify  one's  Pitris  with  oblations   of  water.^''     Having   offered 
oblations  of  water  first  unto  the   ancestors    of  one's   own    race, 
one  should  next  offer  such  oblations  to  one's    (deceased)    friends 
and  relatives.-^^     When  one    crosses    a    stream    on    a    car   unto 
which  is  yoked  a    couple    of  oxen    of  variegated    hue,  or   from 

*  Ravana  and  other  Rakshasas  who  sprang  from  Pulastya's  line  are 
known  as  'Brahma-Rakshasas'  or  Rakshasas  of  regenerate  origin. — T. 

t  To  this  day,  none  but  a  woman  who  is  of  the  same  Gotra  or  'family 
with  the  person  performing  the  Craddha  is  allowed  to  cook  the  rice  for 
offering. — T. 


Purva.]  ANUCASANA   PARVA.  445 

them  fchafc  cro^^  .a  stream  on  boat^  tlie  Pitris  expect  oblations 
of  water.^^  Those  that  know  this  always  offer  oblations  of 
■water  with  concentrated  attention  unto  the  Pitris.  Everv 
fortnight,  on  the  day  of  the  New  moon,  one  should  make 
offerings  unto  one's  deceased  ancestors."  Growth,  longevity, 
energy,  and  prosperity  become  all  attainable  through  devotion 
to  the  Pitris.  The  Grandsire  Brahman,  Pulastya,  Va^ishtha, 
Pulaha,^"  Angiras,  Kratu,  and  the  great  Rishi  Ka9yapa, — 
these,  O  prince  of  Kuru's  race,  are  regarded  as  great  masters 
of  Yoga.-^  They  are  numbered  among  the  Pitris.  Even  this 
is  the  high  ritual  in  respect  of  the  Crfiddha,  0  monarch  ! 
Through  Crilddhas  performed  on  Earth,  the  deceased  members 
of  one's  race  become  freed  from  a  position  of  misery.""  I  have 
thus,  0  prince  of  Kuril's  race,  expounded  to  thee,  agreeably 
to  the  scriptures,  the  ordinances  in  respect  of  Craddhas.  I 
shall  once  more  discourse  to  thee  on  gifts.'  '"* 


Section  XGIII. 

"Yudhishthira  said, — If  Brahmanas  that  are  in  the  obser- 
vance of  a  vow  {viz.,  fast)  eat,  at  the  invitation  of  a  Brah- 
mana,  the  Havi  (offered  at  a  Craddha),  can  they  be  charged 
■with  the  transgression  of  a  violation  of  their  vow  (or  should 
they  refuse  the  invitation  of  a  Brahmana  when  such  invitation 
is  received  by  them)  ?     Tell  me  this,  O  grandsire  !'^ 

"Bhishma  said, — 'Let  those  Brahmanas  eat,  impelled  by 
desire,  who  are  observant  of  such  vows  as  are  not  indicated  in 
the  Vedas.  As  regards  those  Brahmanas,  however,  that  are 
observant  of  such  vows  as  are  indicated  in  the  Vedas,  they 
are  regarded  as  guilty  of  a  breach  of  their  vow,  O  Yudhish- 
thira, by  eating  the  Havi  of  a  Craddha  at  the  request  of  him 
who  performs  the  Craddha.'^ 

"Yudhishthira  said, — 'Some  people  say  that  fast  is  a  penance. 
Is  penance  really  identifiable  with  fast  or  is  it  not  so  ?  Tell 
me  this,  0  grandsire  !'^ 

"Bhishma  said, — 'People  do  regard  a  regidar  fast  for  a  month 
or  a  half  month  as  a  penance.  The  truth,  however,  is  that 
one  who  mortifies  one's  own  body    is  not  to  be   regarded    cither 


446  Mahabharata;  [Anucdsanikat 

as  an  ascetic  or  as  one  conversant  with  duty.**  Renunciation, 
however,  is  regarded  as  the  best  of  penances.  A  Brahmana 
should  always  be  an  abstainer  from  food,  and  observe  the  vow 
called  Brahmacharyya.f^  A  Brahmana  should  always  practise- 
self-denial  restraining  even  speech,  and  recite  the  Vedas.  The 
Brahmana  should  marry  and  surround  himself  with  children  and 
relatives,  from  desire  of  achieving  righteousness.  He  should 
never  sleep.®  He  should  abstain  from  meat.  He  should  always 
read  the  Vedas  and  the  scriptures.  He  should  always  speak  the 
truth,  and  practise  self-denial.''  He  should  eat  Vighasa,  (viz., 
what  remains  after  serving  the  deities  and  guests).  Indeed, 
he  should  be  hospitable  towards  all  that  come  to  his  abode. 
He  should  always  eat  Amrita,  (viz.,  the  food  that  remains  in 
the  house  after  all  the  family,  including  guests  and  servants,- 
have  eaten.)  He  should  duly  observe  all  rites  and  perform 
sacrifices.'^ 

"Yudhishthira  said, — 'How  may  one  come  to  be  regarded  as 
always  observant  of  fasts  ?  How  may  one  become  observant 
of  vows  ?  How,  0  king,  may  one  come  to  be  an  eater  of 
Vighasa  ?  By  doing  what  may  one  be  said  to  be  fond  of 
guests  !'^ 

"Bhishma  said, — 'He  who  takes  food  only  morning  and 
evening  at  the  prescribed  hours  and  abstains  from  all  food  during 
the  interval  between,  is  said  ta  be  an  abstainer  from  food.^" 
He  who  has  congress  with  only  his  wedded  wife  and  that 
only  at  her  season,  is  said  to  be  observant  of  the  vow  of 
Brahmacharyya.  By  always  making  gifts,  one  comes  to  be- 
regarded  as  truthful  in  speech.^^  By  abstaining  from  all  meat 
obtained  from  animals  slaughtered  for  nothing,  one   becomes  an 


*  /.  e.,  that  fast  which   mortifies   the   body    is  not  to  be  regarded  as-   f 
equivalent  to  penance.     True  penance   is   something   else.     An   observer 
of  such  a  fabt  is  not  to   be  regarded   as   an   ascetic.     Such   fasts,  again, 
are  sinful  instead  of   being  meritorious.— T. 

t  By  'Upavaaa'  in   the    second  line  is  meant   abstention   from  food 
between  the  two  prescribed  hours   for   eating,  and   not   that   fast  which 
mortifies  the  body.    One  may,  again,  eat  the  most  luxurious  food  without 
being  attached  to  it.     One   also,  by  repining   at   one's   abstinence,  may    ' 
come  to  be  regarded  as  actually  enjoying  the  most  luxurious  food. — T. 


Parva.]  anucasana  parva.  447 

abstainer  from  moat.*  By  making  gifts  one  becomes  cleansed 
-of  all  sins,  and  by  abstaining  from  sleep  during  day  time  one 
comes  to  be  regarded  as  always  awake.^'  He  who  always  eat3 
what  remains  after  serving  the  needs  of  guests  and  servants, 
know,  0  Yudhishthira,  is  said  to  always  eat  Amrita."  He  who 
abstains  from  eating  till  Brahman  as  have  eaten  (of  that  food), 
is  regarded  as  concjuering  Heaven  by  such  abstention.^*  He 
who  eats  what  remains  after  serving  the  deities,  the  Pitris,  and 
relatives  and  dependants,  is  said  to  eat  Vighasa."  Such  men 
acquire  many  regions  of  felicity  in  the  abode  of  Brahman  him- 
self. There,  0  king,  they  dwell  in  the  company  of  Apsaras 
and  Gandharvas.^"  Indeed,  they  sport  and  enjoy  all  sorts  of 
delight  in  those  regions,  with  the  deities  and  guests  and  the 
Pitris  in  their  company,  and  surrounded  by  their  own  children 
and  grandchildren.     Even  such  becomes  their  high  end.'^^ 

''Yudhishthira  said, — 'People  are  seen  to  make  diverse  kinds 
of  gifts  unto  the    Brahmanas.     What,  however,  is   the   difler- 
-cuce,  0  grandsire,  between  the  giver  and  the  receiver  ?'  ^" 

"Bhishma  said, — 'The  Brahmana  accepts  gifts  from  him  that 
Is  righteous,  and  from  him  that  is  unrighteous.  If  the  giver 
happens  to  be  righteous,  the  receiver  incurs  little  fault.  If,  on 
the  other  hand,  the  giver  happens  to  be  unrighteous,  the  re- 
ceiver sinks  in  hell.^**  In  this  connection  is  cited  an  old  history 
of  the  conversation  between  Vrishadarbhi  and  the  seven  Rishis, 
0  Bharata.^"  Ka9yapa  and  Atri  and  Va^ishtha  and  Bhara- 
dwaja  and  Gautama  and  Vi9wamitra  and  Jamadagni,  and  the 
chaste  Arundhati  (the  wife  of  Va^ishtha),"^  all  had  a  common 
maid-servant  whose  name  was  Ganda.  A  Cudra  of  the  name 
•of  Pa9usakha  married  Ganda  and  became  her  husband."* 
Ka9yapa  and  others,  in  days  of  old,  observed  the  austerest 
penances  and  roved  over  the  world,  desirous  of  attaining  to  the 
eternal  region  of  Brahman  by  the  aid  of  Yoga- meditation.-' 
About  that  time,  0  delighter  of  the  Kurus,  there  occurred  a 
severe  drought.     Afflicted  by  hunger,  the  whole    world  of  living 


*  Meat  of  animals  slaughtered  in  sacrifices  is  allowable.  By  taking 
such  meat,  one  does  not  become  an  eater  of  meat.  In  fact,  one  may 
&c.— T. 


44<S  MAMABHARATA.  [AllUii'iSUV  ika 

creitures  become  exceedingly  weak.-*  At  a  sacrifice  which 
hid  been  performed  in  former  times  by  Civi's  son,  he  had 
given  away  unto  the  Ritwiks  a  son  of  his  as  the  sacrificial 
present.^^  About  this  time,  unendued  with  longevity  as  the 
prince  was,  he  died  of  starvation.  The  Rishis  named,  afflicted 
Avith  hunger,  approached  the  dead  prince  and  sat  surrounding 
him.-"  Indeed,  those  foremost  of  Rishis,  beholding  the  son  of 
him  at  whose  sacrifice  they  had  officiated,  0  Bharata,  thus 
dead  of  starvation,  began  to  cook  the  body  in  a  vessel,  im- 
pelled by  the  pangs  of  hunger.^^  All  food  having  disappeared 
from  the  world  of  men,  those  ascetics,  desirous  of  saving  their 
lives,  had  recourse,  far  purposes  of  sustenance,  to  such  a  miser- 
able shifc.-^  While  they  were  thus  employed,  Vrishadarbha's 
son,  viz.,  king  Caivya,  in  course  of  his  roving,  came  upon  those 
Rishis.  Indeed,  he  met  them  on  his  way,  engaged  in  cooking 
the  dead  body,  impelled  by  the  pangs  of  hunger."^ 

"  'The  son  of  Vrishadarbha  said, — The  acceptance  of  a  gift 
(from  me)  will  immediately  relieve  you  all.  Do  you,  there- 
fore, accept  a  gift  for  the  support  of  your  bodies  '  Ye  ascetics 
endued  with  wealth  of  penances,  listen  to  me  as  I  declare 
what  wealth  I  have  !^°  That  Brahmana  who  solicits  me  (for 
gifts)  is  ever  dear  to  me.  Verily,  I  shall  give  unto  you  a 
thousand  mules.  Unto  each  of  you  I  shall  give  a  thousand 
kine  of  white  hair,  foremost  in  speed,  each  accompanied  by  a 
bull,  and  each  having  a  well-born  calf,  and,  therefore,  yielding 
milk.^^  I  shall  also  give  unto  you  a  thousand  bulls  of  white 
complexion  and  of  the  best  breed  and  capable  of  bearing  heavy 
burthens.  I  shall  also  give  you  a  large  number  of  kine,  of  good 
disposition,  the  foremost  of  their  kind,  all  fat,  and  each  of 
which,  having  brought  forth  her  first  calf,  is  quick  with  her 
second.*^''  Tell  me  what  else  I  shall  give  of  foremost  villages, 
of  grain,  of  birley,  and  of  even  the  rarer  and  more  costly 
jewels.  Do  not  seek  to  eat  this  food  that  is  inedible.  Tell 
me  what  I  should  give  unto  you  for  the  support  of  your 
bodies  ' — '^^ 


*  'Frashthaiilii'  mean.s  a  cow  pregnant  with  her  second  calf.     'Grishti' 
meaiH  a  cow  that  has  broii^iit  fortli  oiilv  her  fir^t  calf. — T. 


l-^(irva.]  AN  UC  AS  ANA    HAIIVA.  449 

"  'The  Rishis  said.^O  king,  an  acceptance  of  gifts  from  a 
mon:irch  is  very  sweet  at  first  but  it  is  poison  in  the  end. 
Knowing  this  well,  \v!iy  do  you,  O  king,  tempt  us  then  with 
these  offers  ?'*  The  body  of  the  BrHhrnana  is  the  field  of  the 
deities.  By  penance,  it  is  purified.  Then  again,  by  gratifying 
the  Brahmana,  one  gratifies  the  deities.''"  If  a  Brahmana 
accepts  the  gifts  made  to  him  by  the  king,  he  loses,  by  such 
acceptance,  the  merit  that  he  would  otlierwise  acquire  by  his 
penances  that  day.  Indeed,  such  acceptance  consumes  that  merit 
even  as  a  blazing  conflagration  consumes  a  forest.^"  Let  happi- 
ness be  thine,  0  king,  as  the  result  of  the  gifts  thou  makest  to 
those  that  solicit  thee  ! — Saying  these  words  unto  them,  they  left 
the  spot,  proceeding  by  another  way.'^^  The  flesh  tho.se  high- 
souled  ones  had  intended  to  cook  remained  uncooked.  Indeed, 
abandoning  that  flesh,  they  went  away,  and  entered  the  woods 
in  search  of  food.'''*  After  this,  the  ministers  of  the  king, 
urged  by  their  master,  entered  those  woods  and  plucking  cer- 
tain figs  endeavoured  to  give  them  away  unto  those  Rishis.*' 
The  officers  of  the  king  filled  some  of  those  figs  with  gold  and 
mixing  them  with  others  sought  to  induce  those  ascetics  to 
accept  them.*"  Atri  took  up  some  of  those  figs,  and  finding 
them  heavy  refused  to  take  them.  He  said, — We  are  not 
destitute  of  knowledge.  We  are  not  fools  !*^  We  know  that 
there  is  gold  within  these  figs.  We  have  our  senses  about 
us.  Indeed,  we  are  awake  instead  being  asleep.  If  accepted 
in  this  world,  those  will  produce  bitter  consequences  hereafter. 
He  who  seeks  happiness  both  here  and  hereafter  should  never 
accept  these  ! — ■*- 

"  'Vacishtha  said, — If  we  accept  even  one  gold  coin,  it  will 
be  counted  as  a  hundred  or  even  a  thousand  (in  assigning 
the  demerit  that  attaches  to  acceptance).  If,  therefore,  wo 
accept  many  coins,  we  shall  surely  attain  to  an  unhappy  end 
hereafter  ! — '"' 

"'Ka^yapa  said, — All  the  paddy  and  barley  on  Earth,  all 
the  gold  and  animals  and  women  that  occur  in  the  world,  are 
incapable  of  gratifying  the  desire  of  a  single  person.  Hence, 
one  possessed  of  wisdom  should,  dispelling  cupidity,  adopt 
tranquillity  ! — ** 

[     .37     ] 


459 


MA'HAP.HA.RA.TA. 


[Aniicdsanika 


"  'Bharadwaja  said, — The  horns  of  a  Ruru,  after  their  first 
appearance,  begin  to  grow  with  the  growth  of  the  animal. 
The  cupidity  of  man  is  even  like  this.  It  has  no  measure  ! — *" 

"  'Gautama  said, — All  the  objects  that  exist  in  the  world 
are  incapable  of  gratifying  even  a  single  person.  Man  is  even 
Like  the  ocean,  for  he  can  never  be  filled  (even  as  the  ocean 
can  never  be  filled  by  all  the  waters  that  are  discharged  into 
it  by  the  rivers).*" 

"  'Vigwamitra  said,— When  one  desire  cherished  by  a  per- 
son becomes  gratified,  there  springs  up  immediately  another 
whose  gratification   is   sought   and    which   pierces   him   like  a 

shaft.— "^ 

'"Jamadagni  said,— Abstention  from  accepting  gifts  sup- 
ports penances  as  their  foundation.  Acceptance,  however,  des- 
troys that  wealth  {viz.,  the  merit  of  penances). — *^ 

"  'Arundhati  said, — Some  people  are  of  opinion  that  things 
of  the  world  may  be  stored  with  a  view  to  spend  them  upon 
the  acquisition  of  righteousness  (by  gifts  and  sacrifices).  I 
think,  however,  that  the  acquisition  of  righteousness  is  better 
than  that  of  worldly  wealth  ! — " 

"  'Ganda  said,— When  these  my  lords,  who  are  endued  with 
great  ener<?v,  are  so  verv  much  afraid  of  this  Avhich  seems  to 
be  a  great  terror,  weak  as  I  am,  I  fear  it  the  more  ! — ^" 

"  'Pa9usakha  said,— The  wealth  there  is  in  righteousness  is 
very  superior.  There  is  nothing  superior  to  it.  That  wealth 
is  known  to  the  Brahmanas.  I  wait  upon  them  as  their  ser- 
vant, only  for  learning  to  value  that  wealth  ! — ^^ 

" 'The  Rishis  (all  together)  said, — Let    happiness   be   his,  as  i 
the  result   of  the  gifts  he  makes,   who  is  the  king  of  the  people 
of  this  land  !     Let  his  gift   be   successful    who   has  sent    these! 
fruits  to  us,  enclosing  gold  within  them  !' — ^" 

"Bhishma  cantinued, — 'Having  said  these  words,  those  Rishisl 
of  steadfast  vows,  abandoning  the  figs  having  gold  withinj 
them,  left  that  spot  and  proceeded  whither  soever  they  liked."^* 

"  'The  ministers  said,— 0  king,  coming  to  know  of  the! 
existence  of  gold  within  the  figs,  the  Rishis  have  gone  away  !| 
Let  this  be  known  to  thee  !' — ^* 

"Bhishma  continued,— 'T  bus    addressed    by    his   ministersJ 


Farva.]  ANUCASAna  parva.  4V)l 

kinsj  Vrishfularbhi  became  filled  with  wrath  aLjaiiist  all  those 
Rishis.  Indeed,  to  take  vengeance  upon  them,  the  monarch 
entered  his  own  chamber.'^^  Observing  the  austerest  of  penan- 
ces, he  poured  on  his  sacred  fire  libations  of  ghee,  accompany- 
ing each  with  Mantras  uttered  by  him.'^'^  From  that  fire  there 
then  arose,  as  the  result  of  the  incantation,  a  form  capable  of 
striking  every  one  with  fear.  Vrishadarbhi  named  her  as 
Yatudhani.^'  That  form  which  had  being  from  the  incanta- 
tions of  the  king,  looking  as  terrible  as  the  Last  Night,  ap- 
peared with  joined  hands  before  the  monarch.  Addressing 
king  Vrishadarbhi,  she  said, — What  shall  I  accomplish  ? — '^^ 

"  'Vrishfidarbhi  said, — Go  and  follow  the  seven  Rishis,  as 
also  Arundhati,  and  the  husband  of  their  maid-servant,  and 
the  maid-servant  herself,  and  comprehend  what  the  meanings 
are  of  their  names.°®  Having  ascertained  their  names,  do  thou 
slay  all  of  them.  After  slaying  them  thou  mayst  go  whither- 
soever thou  likest  !'* — ^'^ 

"Bhishma  continued, — 'Saying, — So  be  it  ! — The  Rakshasi 
who  had  been  named  Yatudhani,  in  her  proper  form,  proceeded 
to  that  forest  in  which  the  great  Rishis  wandered  in  search  of 
food.®^  Indeed,  0  king,  those  great  Rishis,  with  Atri  among 
them,  roved  within  the  forest,  subsisting  upon  fruits  and  roots.^" 
In  course  of  their  wanderings  they  saw  a  mendicant  of  broad 
shoulders,  and  plump  arms  and  legs  and  well-nourished  face  and 
abdomen.  Of  limbs  that  were  all  adipose,  he  was  wandering 
with  a  dog  in  his  company.^^  Beholding  that  mendicant  whose 
limbs  were  all  well-developed  and  handsqme,  Arundhati  ex- 
claimed, addressing  the  Rishis, — None  of  you  will  ever  be  able 
to  show  such  well  developed  features  ! — "* 

"  ''V'a9ishtha  said, — The  sacred  fire  of  this  person  is  not  like 
ours,  for  while  he  is  able  to  pour  libations  on  it,  morning  and 
evening,  none  of  us  are  able  to  do  the  same.  It  is  for  this  rea- 
son that  we  see  both  him  and  his  dog  so  well-developed  ! — ■f"" 

*  The  Commentator  explains  that  the  direction  about  ascertaining 
the  names  of  the  Rishis  and  the  meanings  of  those  names  proceeded 
from  the  king's  desire  of  cautioning'  thei  Rakshasi  lost  in  going  to  des- 
troy them  she  might  herself  meet  with  dcstrnction. — T. 

t  In  other  \Tords,  Va^'ishtha  attributes   the   leanness  or   emaciation 


452  MAHABHARATA..  [Anu;isanUe.a 

"  'Atri  said, — This  man  does  not,  like  us,  feel   the    pangs  of      i 
hunger.     His  energy  has  not  sustained,  like  ours,  any   diminu- 
tion.    Acquired  with   the   greatest   difficulty,  his   Vedas   have 
not,  like  ours  disappeared.     Hence  it  i>  that  we   see   both    him 
and  his  dog  so  well-developed  ! — *^" 

" 'Vi^wamitra  said, — This  man  is  not,  like  us,  unable  to 
observe  the  eternal  duties  inculcated  in  the  scriptures.  I  have  j 
become  idle.  I  feel  the  pangs  of  hunger.  I  have  lost  the 
knowledge  I  had  acquired.  This  man  is  not  like  us  in  this 
respect.  Hence  I  see  both  him  and  his  dog  so  well- developed  !®^ 
"  'Jamadagni  said, — This  man  has  not  to  think  of  storing 
his  annual  grain  and  fuel  as  we  are  compelled  to  do.  Hence 
I  see  both  him  and  his  dog  so  well-developed  ! — **** 

"  'Ka^yapa  said, — This    man  has  not,  like  us,  four   brothers 
of  the  whole  blood  who  are  begging  from  house  to   house,  utter-  ^ 
ing  the  words, — Give — Give  ! — Hence  it  is  that  I   see   him  and 
his  dog  so  well-developed  ! — ^^ 

"  'Bharadwaja  said, — This  man  hath  no  regret  like  ours  for 
having  condemned  and  cursed  his  spouse.  He  hath  not  acted 
so  wickedly  and  senselessly.  Hence  I  see  both  him  and  his 
dog  so  well-developed  ! — ^^ 

"  'Gautama  said, — This  man  hath  not  like  us  only  three 
pieces  of  covering  made  of  Kuga  grass,  and  a  single  Ranku 
skin,  each  of  which,  again,  is  three  years  old.  Hence  it  is 
that  I  see  both  him  and  his  dog  so  well-developed !' — ''^ 

"Bhishma  continued, — 'The  wandering  mendicant,  behold- 
ing those  great  Rishis,  approached  them,  and  accosted  them 
all  by  touching  their  hand,  according  to  the  custom.''  Con- 
versing then  with  each  other  about  the  difficulty  of  obtaining 
sustenance  in  that  forest  and  the  consequent  necessity  of  bear- 
ing the  pangs  of  hunger,  all  of  them  left  that  spot.'^^  Indeed, 
they  wandered  through  that  wilderness,  all  bent  upon  a  common 
purpose,  viz.,  the  plucking  of  fruits  and  the  extraction  of 
roots  for  sustenance.^*  One  day,  as  they  were  wandering,  they  I 
beheld  a   beautiful   lake   overgrown    with   lotuses.     Its   banks 

of  himself  and  hiis  companions  to  the   failure   to   discharge   their  daily 
lites  of  religion. — T. 


Parva.J  anucasana  pauva.  453 

were  covered  with  trees  that  stood  thickly  Dear  one  another. 
The  waters  of  the  lake  were  pure  and  transparent.'"^  Indeed, 
the  lotuses  that  adorned  the  lake  were  all  of  the  hue  of  the 
morning  sun.  The  leaves  that  floated  on  the  water  were  of  the 
comTplex'ion  of  lapis  lazuliJ'^  Diverse  kinds  of  aquatic  fowls 
■were  sporting  on  its  bosom.  There  was  but  one  path  leading  to 
it.  The  banks  were  not  mirv,  -and  the  access  to  the  water  was 
easy.''^  Urged  by  Vrishadarbhi,  tlic  Rilkshasi  of  frightful  mien 
who  had  sprung  from  his  incantations  and  who  had  been  named 
Yiltudhani,  guarded  the  lake.^*^  Those  foremost  Rishis,  with 
PaQusakha  in  their  company,  proceeded  towards  the  lake, 
which  was  thus  guarded  by  Yatudhani,  for  the  object  of  gather- 
ing some  lotus-stalks.*'^®  Beholding  Yatudhani  of  frightful 
aspect  standing  on  the  banks  of  the  lake,  those  great  Rishis 
addressed  her,  saying,®" — Who  art  thou  that  thus  standest 
alone  in  these  solitary  woods  ?  For  whom  dost  thou  wait  here  ? 
"What,  indeed,  is  thy  purpose  ?  What  dost  thou  do  here  on  the 
banks  of  this  lake  adorned  with  lotuses  ? — ®^ 

"  'Yatudhani  said, — It  matters  not  who  I  am.  I  deserve 
not  to  be  questioned  (respecting  my  name  and  race  and  pur- 
poses). Ye  that  are  possessed  of  ascetic  wealth,  know  that  I 
am  the  guard  set  to  watch  this  lake  ! — ®" 

"  'The  Rishis  said, — All  of  us  are  hungry.  We  have  no- 
thing else  to  eat.  With  thy  permission  we  would  gather  some 
lotus-stalks  ! — ^^ 

"  'Yatudhani  said, — 'Agreenbly  to  a  compact,  do  ye  take  the 
lotus-stalks  as  ye  please.  Ye  must,  one  by  one,  give  me  your 
names.     Ye  may  then,  without  delay,  take  the  stalks  ! — '®* 

"Bhishraa  continued, — 'Ascertaining  that  her  name  was 
Yfitudhani  and  that  she  stood  there  for  slaying  them  (after 
knowing,  from  the  meanings  of  their  names^  what  the  extent 
was  of  their  power),  Atri,  who  was  famishing  with  hunger, 
addressed  her,  and  said  these  words.®® 

"  'Atri  said, — I  am  called  Atri  because  I  clean.se  the  world 
from  sin.     For,  again,  thrice   .studying    the   Vedas   every    day, 

*  Lotus-stalks  are  eaten  in  India  and   are  mentioned  by   Cliaraka  as 
Lcavy  food.— T. 


454t  MAHABUAKATA.  [Anujfimnika 

I  have  made  days  of  my  nights.  That,  again,  is  no  night  in 
which  I  have  not  studied  the  Vedas.  For  these  reasons  also 
I  am  called  Atri,  0  beautiful  lady  ! — ^^ 

"  'Yatudhani  said, — 0  thou  of  great  effulgence,  the  ex- 
planation thou  hast  given  me  of  thy  name  is  incapable  of 
being  comprehended  by  me.  Do  thou,  therefore,  go  and  plunge 
into  this  tank  filled  with  lotuses  ! — ^^ 

"  'Va9ishtha  said, — I  am  endued  with  the  wealth  (that 
consists  of  the  Yoga  attributes  of  puissance,  &c).  I  lead, 
again,  a  domestic  mode  of  life,  and  am  regarded  as  the  fore- 
most of  all  persons  that  lead  such  a  mode  of  life.  In  conse- 
quence of  being  endued  with  (such)  wealth,  of  my  living  as  a 
householder,  and  of  my  being  regarded  as  the  foremost  of 
all  house -holders,  I  am  called  Vacjishtha  ! — ®^ 

'■'  'Yatudhani  said, — The  etymological  explanation  of  thy 
name  is  perfectly  incomprehensible  to  me,  inasmuch  as  the 
inflections  which  the  original  roots  have  undergone  are  unintelli- 
gible.    Go  and  plunge  into  this  lake  of  lotuses  ! — ^^ 

"  'Ka^yapa  said, — I  always  protect  my  body,  and  in  conse- 
quence of  my  penances  I  have  become  endued  with  effulgence. 
For  thus  protecting  the  body  and  for  this  effulgence  that  is 
due  to  my  penances,  I  have  come  to  be  called  by  the  name  of 
Ka9yapa  ! — ^'^ 

"  'Yatudhani  said, — 0  thou  of  great  effulgence,  the  ety- 
mological explanation  thou  hast  given  of  thy  name  is  in- 
capable of  being  comprehended  by  me.  Go  and  plunge  into 
this  lake  filled  with  lotuses  ! — ^^ 

"  'Bharadwaja  said, — I  always  support  my  sons,  my  dis- 
ciples, the  deities,  the  Brahraanas,  and  my  wife.  In  conse- 
quence of  thus  supporting  all  with  ease,  I  am  called  Bhara^ 
dwaja  ! — ^^ 

"  'Yatudhani  said, — The  etymological  explanation  thou  hast 
given  me  of  thy  name  is  perfectly  incomprehensible  to  me,  in 
consequence  of  the  many  inflections  the  root  has  undergone. 
Go  and  plunge  into  this  lake  filled  with  lotuses  ! — ^^ 

"  'Gotama  said, — I  have  conquered  Heaven  and  Earth  by 
the  aid  of  self-restraint.  In  consequence  of  my  looking  upon 
all  creatures  and  objects  with  an  equal  eye,  I  am  like  a  smoke- 


Parva.]  anucasana  parva!  4r);j 

\o^^  fire.     Hence  I  am  incapable  of  being   subjugated  by    thee. 
When,    again,   I    was    born,  the    eft'ulgence    of  my    body    dis- 
pelled the  surrounding  darkness.     For  these  reasons  I  am  called 
Gotama  !— «* 

"'Yatudhani  said, — The  explanation  thou  hast  given  me 
of  thy  name,  0  great  ascetic,  is  incapable  of  beijig  understood 
by  me.     Go  and  plunge  into  this  lake  of  lotuses  ! — ®^ 

"  'Vi(;wamitra  said, — The  deities  of  the  universe  are  my 
friends.  I  am  also  the  friend  of  the  universe.  Hence,  0  Ya- 
tudhani, know  that  I  am  called  Virjwamitra  ! — "° 

"  'Yatudhani  said, — The  explanation  thou  hast  given  of 
thy  name  is  incomprehensible  to  me  in  consequence  of  the  in- 
flections the  root  has  undergone.  Go  and  plunge  into  this 
lake  of  lotuses  ! — "^ 

"  'Jamadagni  said, — I  have  sprung  from  the  sacrificial  fire 
of  the  deities.  Hence  am  I  called  Jamadagni,  0  thou  o£ 
beautiful   features  ! — '■'* 

"  'Yatudhani  said, — The  etymological  explanation  thou  hasfc 
given  me,  O  great  ascetic,  of  thy  name,  is  incomprehensible 
to  me  (in  consequence  of  the  diverse  inflections  the  root 
has  undergone).  Do  thou  go  and  plunge  into  this  lake  of 
lotuses  ! — '•^'•' 

'•  'Arundhati  said, — •!  always  stay  by  the  side  of  my  hus- 
band, and  hold  the  Earth  jointly  with  him.  I  always  incline 
my  husband's  heart  towards  me.  I  am,  for  these  reasons, 
called  Arundhati  !— ^°" 

"  'Yatudhani  said, — The  explanation  thou  hast  given  me  of 
thy  name  is  perfectly  incomprehensible  to  me  in  consequence 
of  the  inflections  the  roots  have  undergone.  Go  and  plunge 
into  this  lake  of  lotuses  ! — ^^^ 

'•  'Ganda  said, — The  Gand'j,  means  a  portion  of  the  cheek. 
As  I  have  that  portion  a  little  elevated  above  the  others,  I 
am,  O  thou  that  hast  sprung  from  the  sacrificial  fire  of  Caivya, 
called  by  the  name  of  Ganda  ! — ^^- 

"  'Yatudhani  said, — The  explanation  which  thou  hast   given 
me  of  thy  name  is  perfectly  incomprehensible  to    me    in   conse- 
quence of  the  inflections  which    the   rood    has    undergone.     Go 
■and  plunge  into  this  lake  of  lotuses  ! — ^"^ 


453  MARAHRAKATA.  [A  nUCd.VinUr.d 

"  'Pagusakha  said, — I  protect  and  tend  all  animals  that  I 
see,  and  I  am  always  a  friend  to  all  animals.  Hence  am  I 
called  Pa<;usakha,  0  thou  that  hast  sprung  from  the  (sacri- 
ficial) fire  (of  king  Vrishadarbhi)  ! — ^^^ 

"  'Yatudhani  said, — The  explanation  thou  hast  given  me  of 
thy  name  is  perfectly  incomprehensible  to  me  in  consequence 
of  the  inflections  which  the  roots  have  undergone.  Go  and 
plunge  into  this  Jake  of  lotuses  ! — ^^° 

"  'Cunasakha  said,* — I  am  incapable  of  explaining  the  ety- 
mology of  my  name  after  the  manner  of  these  ascetics.  But 
know,  0  Yatudhani,  tliat  I  am  called  by  the  name  of  Cuna- 
sakha-sakha ! — "^ 

"  'Yatudhani  said, — Thou  hast  mentioned  thy  name  only 
once.  The  explanation  thou  hast  oQered  I  have  not  been  able 
to  catch.  Do  thou,  therefore,  mention  it  again,  0  regenerate 
one  !— ^" 

"  'Oanasakha  said, — Since  thou  hast  been  unable  to  catch 
my  name  in  consequence  of  my  having  mentioned  it  only  once, 
I  shall  strike  thee  with  my  triple  stick  !  Struck  with  it,  be 
thou  consumed  into  ashes  without  delay  ! — ''^^^ 

"Bhishma  continued, — 'Struck  then,  on  the  head,  by  the 
Sanyasin,  with  his  triple  stick  which  resembled  the  chastise- 
ment inflicted  by  a  Brahmana,  the  Rakshasi  who  had  sprung 
from  the  incantations  of  king  Vrishadarbhi  fell  down  on  the 
Earth  and  became  reduced  to  ashes.i*^""  Having  thus  des- 
troyed the  mighty  Rakshasi,  Cunasakha  thrust  his  stick  into 
the  earth  and  sat  himself  down  on  a  grassy  plot  of  land.-'^* 
The  Rishis  then,  having,  as  they  liked,  plucked  a  number  of 
lotuses  and  taken  up  a  number   of  lotus-stalks,  came   up    Irom 

*  'Cunasakha'  implies  'a  friend  of  dogs.'  The  new  comer  wlio  had 
joined  the  roving  Rishis  had  a  dog  wibh  him.  Hencej  he  is  called  by 
the  name  of  'Cunasakha.' — T. 

t  "Brahma-danda'  literally  means  the  stick  in  the  hand  of  a  Brah- 
mana.  Figuratively,  it  implies  the  chastisement  inflicted  by  a  Brah- 
niana  in  the  form  of  a  curse.  As  such  it  is  more  effective  than  the 
thunder-boU  in  the  hands  of  Indra  himself,  for  the  thunder-bolt  blasts 
only  those  objects  that  lie  within  Us  immediate  range.  The  Brahmana's 
curse,  however,  blasts  even  those  that  are  unborn. — T. 


i 


tmrva.]  anucasana  parva.'  *         ^')7 

the  lake,  filled  with  joy."*  Throwing  on  the  ground  the  heap 
of  lotuses  which  they  had  gathered  with  great  labour,  they 
plunged  once  more  into  it  for  offering  oblations  of  water  to 
the  Pitris.**"'^  Coming  up,  they  proceeded  to  that  part  of  tho 
bank  where  they  had  deposited  the  lotus-stalks.  Reaching 
that  spot,  those  foremost  of  men  found  that  the  stalks  were 
nowhere  to  be  seen.*" 

"  'The  Rishis  said, — What  sinful  and  hard-hearted  man  has 
stolen  away  the  lotus-stalks  gathered  by  our  hungry  selves 
from  desire  of  eating  ? — '"* 

"Bhishma  continued, — 'Those  foremost  of  regenerate  persons, 
suspecting  one  another,  0  crusher  of  foes,  said, — We  shall  each 
have  to  swear  to  our  innocence  !**"  All  those  ascetics  then, 
famishing  with  hunger  and  worn  out  with  exertion,  agreeing 
to  the  proposal,  took  these  oaths.**" 

"  'Atri  .said, — Let  him  who  has  stolen  the  lotus-stalks  touch 
kine  with  his  foot,  make  water  facing  the  sun,  and  study  the 
Vedas  on  excluded  days  ' — **^ 

"  'Va(;ishtha  said, — Let  him  who  has  stolen  the  lotus-stalks 
abstain  from  studying  the  Vedas,  or  leash  hounds,  or  be  a 
wandering  mendicant  unrestrained  by  the  ordinances  laid  down, 
for  that  mode  of  life,  or  be  a  slayer  of  persons  that  seek  his 
protection,  or  live  upon  the  proceeds  of  the  sale  of  his  daughter, 
or  solicit  wealth  from  those  that  are  low  and  vile  ! — i^^-ng 

"  'Ka(;yapa  said, — Let  him  who  has  stolen  the  lotus-stalks 
utter  all  kinds  of  words  in  all  places,  give  false  evidence  in  a 
court  of  law,  eat  the  flesh  of  animals  not  slain  in  sacrifices, 
make  gifts  to  undeserving  persons  or  to  deserving  persons  at  un- 
seasonable times,  and  have  sexual  congress  with  women  during 
daytime  !_i2o-i-i 

"  'Bharadwaja  said, — Let  him  who  has  stolen  the  lotus- 
stalks  be  cruel  and  unrie:hteous  in  his  conduct  towards  women 
and  kinsmen  and  kine.  Let  him  humiliate  Brahmanas,  in  dis- 
putations, by  displaying  his  superior  knowledge  and  skill. 
Let  him  study  the  Richs  and  the  Yajushes,  disregarding  his 
preceptor  !  Let  him  pour  libations  upon  fires  made  with  dry 
grass  or  straw  I* — ^---^-^ 

*  Libations  should   always   be     poured   upon   a   blazing   fire,    Fires 
[     58     ] 


45S  MAnAi^HAEiTA)  [AnuqdsaniJea 

"  'Jamadagni  said, — Let  him  who  has  stolen  the  lotus-stalks 
be  guilty  of  throwing  filth  and  dirt  on  water.  Let  him  be 
inspired  with  animosity  towards  kine.  Let  him  be  guilty  of 
having  sexual  congress  with  women  at  times  other  than  their 
season.  Let  him  incur  the  aversion  of  all  persons.  Let  him 
derive  his  maintenance  from  the  earnings  of  his  wife  1  Let  him 
have  no  friends  and  let  him  have  many  foes !  Let  him  be 
another's  guest  for  receiving  in  return  those  acts  of  hospitality 
which  he  has  done  to  that  other  !*— 121-125 

"  'Gotama  said, — Let  him  who  has  stolen  the  lotus-stalks, 
be  guilty  of  throwing  away  the  Vedas  after  having  studied 
them  !  Let  him  cast  off  the  three  sacred  fires  !  Let  him  be  a 
seller  of  the  Soma  (plant  or  juice)  !  Let  him  live  Avith  that 
Brahmana  who  resides  in  a  village  which  has  only  one  well 
from  which  water  is  drawn  by  all  classes  and  who  has  married 
a  Cudra  woman  ! — ^26-127 

"  'Vi^wamitra  said, — Let  him  who  has  stolen  the  lotus-stalks 
be  fated  to  see  his  preceptors  and  seniors  and  his  servants 
maintained  by  others  during  his  own  life-time.  Let  him  not 
have  a  good  end.  Let  him  be  the  father  of  many  children  !^-^ 
Let  him  be  alwaj^s  impure  and  a  wretch  among  Brahmanas  ! 
Let  him  be  proud  of  his  possessions  !  Let  him  be  a  tiller  of  the 
soil  and  let  him  be  filled  with  malice  !^*^  Let  him  wander  in  the 
season  of  rains.  Let  him  be  a  paid  servant  !  Let  him  be  the 
priest  of  the  king  !  Let  him  assist  at  the  sacrifices  of  such 
impure  persons  as  do  not  deserve  to  be  assisted  at  their 
•  sacrifices ! — ^^'^ 

"  'Arundhati  said, — Let  her  who  has  stolen    the   lotus-stalks 

■always  humiliate  her  mother-in-law  !     Let  her  be  always  vexed 

with  her  husband  !     Let  her  eat    whatever  good  things  come  to 


made  with  dry  grass  or  straw  blaze  up  quickly  and  become  soon  ex- 
tinguished. By  pouring  libations,  therefore,  -upon  such  fires,  one  prac- 
tically pours  them  upon  ashes  and  gains  no  merit. — T. 

*  To  derive  the  means  of  sustenance   from  a  wife  was  always   viewed 

with  feelings  of  aversion  in  this  country.     It  seems,  therefore,  that   the 

custom  of  domesticating  sons-in-law  was  not  unknown  in  ancient   times. 

To  receive  acta  of  hospitality  in  return  for  those  rendered   was  regarded 

ai  net  only  msamiess  but  al.io  destructive  of  merit. — I 


Parva.]  anucasina  parva.  459 

her  house  without  sharing  them  with  others  !"^  Disregarding 
the  kinsmen  of  her  lord,  let  her  live  in  her  husband's  house 
and  eat,  every  evening,  the  tlour  of  fried  barley  !  Let  her 
come  to  be  regarded  as  unenjoyable  (in  consequence  of  the 
stains  that  would  tarnish  her)  '  Let  her  be  the  mother  of  a 
heroic  son  !*^^'' 

"  'Ganda  said, — Let  her  who  has  stolen  the  lotus-stalks  be 
always  a  speaker  of  falsehoods  !  Let  her  always  quarrel  with 
her  kinsmen  !  Let  her  bestow  her  daughter  in  marriage  for  a 
pecuniary  consideration  !^^^  Let  her  eat  the  food  which  she 
has  cooked,  alone  and  without  sharing  it  with  anybody  !  Let 
her  pass  her  whole  life  in  slavery  !  Indeed,  let  her  who  has 
stolen  the  lotus-stalks  be  quick  with  child  in  consequence  of 
sexual  congress  under  circumstances  of  guilt. — ^^* 

"  Tagusakha  said, — Let  him  who  has  stolen  the  lofcus-stalks 
be  born  of  a  slave- mother.  Let  him  have  many  children  all 
of  whom  are  worthless !  And  let  him  never  bow  to  the 
deities !— ^^= 

"  'Cunasakha  said, — Let  him  who  has  removed  the  lotus- 
stalks  obtain  the  merit  of  bestowing  his  daughter  in  marriage 
upon  a  Brahmana  who  has  studied  all  the  Silmans  and  the 
Yajushes  and  who  has  carefully  observed  the  vow  of  Brahraa- 
charyya.  Let  him  perform  the  final  ablutions  after  having 
studied  all  the  Atharvans  ! — ^^® 

"  'All  the  Rishis  said, — The  oath  thou  hast  taken  is  no  oath 
at  all,  for  all  the  acts  which  thou  hast  mentioned  are  very 
desirable  for  the  Brahmanas  !  It  is  evident,  0  Cunasakha, 
that  thou  hast  appropriated  our  lotus-stalks  ! — ^^^ 

"  'Cunasakha  said, — Not  seeing  the  lotus-stalks  deposited 
by  you,  what  you  say  is  perfectly  true,  for  it  is  I  who  have 
actually  stolen  them.^^^  In  the  very  sight  of  all  of  you  I  have 
caused  the  disappearance  of  those  stalks !  Ye  sinless  ones, 
the  act  was  done  by  me  from  desire  of  testing  you  !"'  I 
came  hither  for  protecting  you.     That  woman    who   lies  slain 


*  'Jiiritinam' is  an  instance  of  the  genetive  in  what  is  called  'AnS- 
dara.'  The  meaning,  therefore,  is  'dibregarded  them.'  For  a  Brahmani 
woman  to  bring  fort  h  a  son  devoted  to  heroic  daedii  is  a  rei»Toach.— T, 


4C0  MAnARHARATA.  [AnucHsanika 

there  was  called  Yatudhaiii.  She  was  of  fierce  dispositioa.  i 
Sprung  from  the  incantations  of  king  Vrishadarbhi,  she  had  I 
come  here  from  the  desire  of  slaying  all  of  you  !^*°  Ye  ascetics 
endued  with  wealth  of  penances,  egged  on  by  that  king,  she 
had  come,  but  I  have  slain  her.  That  wicked  and  sinful 
creature,  sprung  from  the  sacrificial  fire,  would  otherwise  have 
taken  your  lives.^*^  It  was  for  killing  her  and  saving  you 
that  I  came  here,  ye  learned  Brahmanas  !  Know  that  I  am 
Vasava  !  Ye  have  completely  freed  yourselves  from  the  in- 
fluence of  cupidity.  In  consequence  of  this,  ye  have  won  many 
eternal  regions  fraught  with  the  fruition  of  every  wish  as  soon 
as  it  rises  in  the  heart  !  Do  ye  rise,  without  delay,  from  this 
place  and  repair  to  those  regions  of  beatitude,  ye  regenerate 
ones,  that  are  reserved  for  you  ! — '^*^ 

"Bhishma  continued, — 'The  great  Rishis,  highly  gratified  at 
this,  replied  unto  Purandara,  saying, — So  be  it  ! — They  then 
ascended  to  Heaven  in  the  company  of  Indra  himself.^*^  Even 
thus,  those  high-souled  persons,  though  famishing  with  hunger 
and  though  tempted  at  such  a  time  with  the  offer  of  diverse 
kinds  of  enjoyable  articles,  refrained  from  yielding  to  tempta- 
tion. As  the  result  of  such  self-denial,  they  attained  to  Heaven. 
It  seems,  therefore,  that  one  should,  under  all  circumstances, 
cast  off  cupidity  from  oneself.^""^*^  Even  this,  0  king,  is  the 
highest  duty.  Cupidity  should  be  cast  off.  The  man  who 
recites  this  account  (of  the  deeds  of  the  righteous  Rishis)  in 
assemblies  of  men,^*^  succeeds  in  acquiring  wealth.  Such  a 
man  has  never  to  attain  to  a  distressful  end.  The  Pitris,  the 
Rishis,  and  the  deities  become  all  pleased  with  him.  Here- 
after, again,  he  becomes  endued  with  fame  and  religions  merit 
and  wealth  !'  "^" 


Section  XCIV. 

"Bhishma  said, — 'In  this  connection  is  cited  the  old  history 
of  the  oaths  (taken  by  many  Rishis  one  after  another)  on  the 
occasion  of  a  sojourn  to  the  sacred  waters.^  O  best  of  the 
Bharatas,  the  act  of  theft  had  been  done  by  Indra,  and  the 
oaths  were  taken  by  many  royal  and  regenerate  Rishis."     Once 


Farva.]  anucasa.na  parva.  4G1 

on  a  time,  the  Rishis,  having  fissembled  toge  Iher,  proceeded 
to  the  western  Prabhasa.  They  held  a  consultation  there  which 
resulted  in  a  resolve  on  their  part  to  sojourn  to  all  the  sacred 
•waters  on  Earth.'  There  were  Cakra  and  Angiras  and  iKavi 
of  great  learning  and  Agastya  and  Narada  and  Parvata  ;  and 
Bhrigu  and  Va(;ishtha  and  Kacjyapa  and  Gautama  and  Vi(;wa- 
niitra  and  Jaraadagni,  0  king  !*  There  were  also  the  Rishi 
Galava,  and  Ashtaka  and  Bharadwaja  and  Arundhati  and  the 
Valikhilyas  ;  and  Civi  and  Dilipa  and  Nahusha  and  Amvarisha 
and  the  royal  Yayati  and  Dhundhumara  and  Puru.°  These 
foremost  of  men,  placing  the  high-souled  Catakratu,  the  slayer  of 
Vritra  at  their  head,  sojourned  to  all  the  sacred  waters  one  after 
another,  and  at  last  reached  the  highly  sacred  Kau(;iki  on  the 
day  of  the  full  moon  in  the  month  of  Magha.^  Having  cleans- 
ed themselves  of  all  sins  by  ablutions  performed  in  all  the 
sacred  waters,  they  at  last  proceeded  to  the  very  sacred  Brahma- 
sara.  Bathing  in  that  lake,  those  Rishis  endued  with  energy 
like  that  of  fire  began  to  gather  and  eat  the  stalks  of  the 
lotus/  Amongst  those  Brahmanas,  some  had  extracted  the 
stalks  of  the  lotus  and  some  the  stalks  of  the  Nymphoea  stellata. 
Soon  they  found  that  the  stalks  extracted  by  Agastya  (and 
deposited  on  the  bank)  had  been  taken  away  by  somebody.^ 
The  foremost  of  Rishis,  Agastya,  addressing  them  all,  said, — ■ 
"Who  has  taken  away  the  good  stalks  which  I  had  extracted 
and  deposited  here  ?  I  suspect  some  one  amongst  you  must 
have  done  the  act.  Let  him  who  has  taken  them  away  give 
them  back  to  me.  It  behooves  you  not  to  thus  misappro- 
priate my  stalks  '^  It  is  heard  that  Time  assails  the  energy  of 
Righteousness.  That  Time  has  come  upon  us.  Hence,  Right- 
eousness is  afflicted.  It  is  meet  that  I  should  go  to  Heaven 
for  good,  before  unrighteousness  assails  the  world  and  estab- 
lishes itself  fully  here  l*^^  Before  the  time  comes  when  Brah- 
manas,   loudly   uttering    the    Vedas,    Avithin    the   precincts   of 

*__ ■ — '~  " — . 

*  The  scriptures  declare  that  Righteousness  loses  its  strength  as 
Time  advances.  In  the  Krita  age,  it  exists  in  entirety.  In  the  TretS, 
it  loses  a  quarter.  In  the  Dwapara,  another  quarter  is  lost.  In  the 
Kali  age,  full  three  ijuarters  are  lost  and  only  a  quarter  is  all  that 
remains. — T. 


432  MAHABHARATA.  [A  71  uca  SO  nika 

villages  and  inhabited  places,  cause  the  Cudras  to  hear  them, 
before  the  time  comes  when  kings  offered  against  the  rules  of 
Righteousness  from  motives  of  policy,  I  shall  go  to  Heaven 
for  good  !"  Before  men  cease  to  regard  the  distinctions  be- 
tween the  lower,  the  middle,  and  the  higher  classes,  I  shall  go 
to  Heaven  for  good.  Before  Ignorance  assails  the  world  and 
envelops  all  things  in  darkness,  I  shall  go  to  Heaven  for  good.*^^ 
Before  the  time  comes  when  the  strong  begin  to  lord  it  over 
the  weak  and  treat  them  as  slaves,  I  shall  go  to  Heaven  for 
good.  Indeed,  I  dare  not  remain  on  Earth  for  witnessing  these 
things  '.^^ — The  Rishis,  much  concerned  at  what  he  said,  ad- 
dressed that  great  ascetic  and  said, — We  have  not  stolen  thy 
stalks  !  Thou  shouldst  not  harbour  these  suspicions  against  us, 
O  great  Rishi,  we  shall  take  the  most  frightful  oaths  !^* — Hav- 
ing said  these  words,  conscious  as  they  were  of  their  own^ 
innocence,  and  desirous  of  upholding  the  cause  of  righteousness, 
those  Rishis  and  sages  of  royal  descent  then  began  to  swear,, 
one  after  another,  the  following  oaths. ^^ 

"  'Bhrigu  said, — Let  him  who  has  stolen  thy  stalks  censure 
when  censured,  assail  when  assailed,  and  eat  the  flesh  that  is 
attached  to  the  back-bone  of  animals  (staughtered  in  sacri- 
fices) !t— '' 

"  'Va(}ishtha  said, — Let  him  who  has  stolen  thy  stalks 
neglect  his  Vedic  studies,  leash  hounds,  and  having  taken  him- 
self to  the  mendicant  order  live  in  a  city  or  town  !^ — ^ 


I 


17 


*  The  Rishis  think  that  the  distinctions  between  the  lower,  the 
middling,  and  the  higher  classes  of  society  are  eternal,  and  nothing 
can  be  a  orreater  calamity  than  the  effacement  of  those  distinctions. 
Equality  of  men,  in  their  eyes,  is  an  unmitigated  evil. — T. 

t  Forgiveness  is  the  duty  of  the  Brahniana.  To  fall  off  from  for- 
<Tiveness  is  to  fall  off  from  duty.  To  censure  when  censured  and  assail 
the  assailer,  are  grave  transgressions  in  the  case  of  a  Brahniana.  The 
idea  of  retaliation  should  never  enter  the  Brahmana's  heart  ;  for  the 
Brahmanx  is  the  friend  of  the  universe.  His  behaviour  to  friend  and 
foe  should  be  equal.  To  eat  the  flesh  that  attaches  itself  to  the  back- 
bone of  a  slaughtered  animal  is  also  a  grave  transgression. — T. 

I  A  religious  mendicant  should  always  wander  over  the  Earth,  sleep- 
ing where  night  overtakes  him.  For  such  a  man  to  reside  in  a  city  or 
town  is  sinful. — T. 


Parva.]  anucasana  parva.  4C3 

"  'Ka^yapa  said, — Let  him  who  has  stolen  thy  stalks  sell  all 
things  in  all  places,  misappropriate  deposits,  and  give  false 
evidence  ! — ^* 

"  'Gautama  said, — Let  him  who  has  stolen  thy  stalks  live, 
displaying  pride  in  all  things,  with  an  understanding  that 
does  not  see  all  creatures  with  an  equal  eye,  and  always  yield- 
ing himself  to  the  influence  of  desire  and  wrath  !  Let  him  be 
a  cultivator  of  the  soil,  and  let  him  be  inspired  by  malice  l*'^'^ — • 

"  'Angiras  said, — Let  him  who  has  stolen  thy  stalks  be 
always  impure  !  Let  him  be  a  censurable  Brabmana  (for  his 
misdeeds).  Let  him  leash  hounds.  Let  him  be  guilty  of  Brfih- 
manicide.  Let  him  be  averse  to  expiations  after  having  com- 
mitted transgressions  ! — "" 

"  'Dhundhumara  said, — Let  him  who  has  stolen  thy  stalks 
bo  ungrateful  to  his  friends  !  Let  him  take  birth  in  a  Cudra 
woman !  Let  him  eat  alone  any  good  food  (coming  to  the 
house,  without  sharing  it  with  others)  If — "^ 

"  'Dilipa  said, — Let  him  who  has  stolen  thy  stalks  attain  to 
those  regions  of  misery  and  infamy  which  are  reserved  for  that 
Brahmana  who  resides  in  a  village  having  but  one  well  and 
who  has  sexual  congress  with  a  Cudra  woman  !:{: — "- 

"  'Puru  said, — Let  him  who  has  stolen    thy  stalks  adopt  the 
occupation   of  a   physician  !     Let    him    be   supported    by    the 
-earnings  of  his  wife  !     Let  him  draw  his   sustenance   from   his 
father-in-law  ! — " 

"  'Cukra  said, — Let  him  who  has  stolen  thy  .stalks  eat  the 
flesh  of  animals  not  slain  in  sacrifices  !  Let  him  have  sexual 
congress  at  daytime  !     Let  him  be  a   servant  of  the  king  ! — -* 

"  'Jamadagni  said, — Let  him  who  has  stolen  thy  stalks 
study  the  Vedas  on  forbidden  days  or  occasions.  Let  him  feed 
friends  at  Craddhas  performed  by  him  !  Let  him  eat  at  the 
Craddha  of  a  Cudra  ! — "" 

*  To  till  the  soil  is  a  transgre-ssion  for  a  Brahmana. — T. 

t  Good  food  should  never  be  taken  alone.  It  should  always  be 
shared  with  children  and  servants, — T. 

\  A.  village  having  only  one  well  should  bfi  abandoned  by  a  Brfih- 
mana,  for  he  should  not  draw  water  from  such  a  well  which  is  used  by- 
all  classes  of  the  population. — T. 


464"  MAHABHARATA.  [AnuCiSunika 

"  'Civi  said, — Let  him  who  has  stolen  thy  stalks  die  with- 
out having  established  a  fire  (for  daily  worship) !  Let  him  be 
guilty  of  obsfcructing  the  performance  of  sacrifices  by  others ! 
Let  him  quarrel  with  those  that  are  observant  of  penances! — "^ 

'"Yayati  said, — Let  him  Avho  has  stolen  thy  stalks  be 
guilty  of  having  sexual  congress  with  his  wife  when  she  is  not 
in  her  season  and  when  he  is  himself  in  the  observance  of  a 
vow  and  bears  matted  locks  on  his  head  !  Let  him  also  dis- 
regard the  Vedas  ! — ■"'' 

"  'Nahusha  said, — Let  him  who  has  stolen  thy  stalks  live 
in  domesticity  after  having  betaken  himself  to  the  vow  of 
mendicancy  !  Let  him  act  in  whatever  way  he  pleases  (and 
without  restraint  of  any  kind),  after  having  undergone  the 
initiatory  rites  in  view  of  a  sacrifice  or  some  solemn  obser- 
vance !  Let  him  take  pecuniary  gratification  for  prelections  to 
disciples  (on  any  branch  of  knowledge  that  the  latter  come 
to  learn)  ! — "•'^ 

"  'Amvarisha  said, — Let  him  who  has  stolen  thy  stalks  be 
cruel  and  unrighteous  in  his  behaviour  towards  women  and 
kinsmen   and   kine  !     Let    him   be   guilty   also   of  Brahmani- 

cide  !— '-^^ 

•'  'Narada  said, — Let  him  who  has  stolen  thy  stalks  be  one 
that  identifies  the  body  with  the  soul  !  Let  him  study  the 
scriptures  with  a  preceptor  that  is  censurable  !  Let  him 
chaunt  the  Vedas,  offending  at  each  step  against  the  rules  of 
orthoepy  !     Let  him  disregard  all  his  seniors  !— ^° 

"  'Nabhaga  said, — Let  him  who  has  stolen  thy  stalks  always 
speak  falsehoods  and  quarrel  with  those  that  are  righteous  ! 
Let  him  bestow  his  daughter  in  marriage  after  accepting  a 
pecuniary  gratification  offered  by  his  son-in-law  !  — ^^ 

"'Kavi  said, — Let  him  who  has  stolen  thy  stalks  be  guilty 
of  striking  a  cow  with  his  foot.  Let  him  make  water,  facing 
the  sun  !     Let  him    cast  off  the  person    that   seeks   shelter   at 

his  hands  ! — ^- 

'"Vigwamitra  said, — Let  him  who  has  stolen  thy  stalks  be- 
come a  servant  that  behaves  with  deciet  towards  his  master  ! 
Let  him  be  the  priest  of  a  king  !  Let  him  the  Ritwik  of  one 
thit  sh )uld    not  be  assisted  at  his  sacrifices  !— '^ 


I^O.rva.]  ANDC/VSANA   parva!  405 

"  'Parvata  said, — Let  him  Avho  has  stolen  thy  stalks  be  the 
chief  of  a  village  !  Let  him  make  journeys  on  asses  !  Lets 
him  leash  hounds  for  a  living  ! — "* 

"  Bharadwaja  said, — Let  him  who  has  stolen  thy  stalks  be 
guilty  of  all  the  demerits  that  become  his  who  is  cruel  in  his 
behaviour  and  untruthful  in  speech  ! — ^® 

"  'Ashtaka  said, — Let  him  who  has  stolen  thy  stalks  be  a 
king  destitute  of  wisdom :  capricious  and  sinful  in  his  behaviour, 
and  disposed  to  rule  the  Earth  unrighteously  ! — ^^ 

"  'Galava  said,— Let  him  who  has  stolen  thy  stalks  be  more 
infamous  than  a  sinful  man  !  Let  him  be  sinful  in  his  acts 
towards  his  kinsmen  and  relatives !  Let  him  proclaim  the 
gifts  he  makes  to  others  ? — ^^ 

'■'  'Arundhati  said, — Let  her  who  has  stolen  thy  stalks 
speak  ill  of  her  mother-in-law  !  Let  her  feel  disgust  for  her 
lord.  Let  her  eat  alone  any  good  food  that  comes  to  her 
house  ! — ^^ 

"  'The  Yalakhilyas  said, — Let  him  who  has  stolen  thy  stalks 
stand  on  one  foot  at  the  entrance  of  a  village  (for  earning  his 
subsistence)  !  Let  him,  while  knowing  all  duties,  be  guilty  of 
every  breach  !* — ^^ 

"'Cunasakha  said, — Let  him  who  has  stolen  thy  stalks  be  a 
Brahmana  that  sleeps  in  happiness,  having  disregarded  his 
daily  Homa  !  Let  him,  after  becoming  a  religious  mendicant, 
behave  in  whatever  way  he  pleases,  without  observing  any 
restraint  ! — •''** 

"  'Surabhi  said, — Let  her  who  has  stolen  thy  stalks  be 
milked,  with  her  (hind)  legs  bound  Avith  a  rope  of  human  hair, 
and  with  the  aid  of  a  calf  not  her  own,  and,  while  milked,  lefc 
her  milk  be  held  in  a  vessel  of  white  brass  I'f*^ 


*  The  penance  that  is  involved  in  standing  on  one  foot  should  be 
practised,  like  all  other  penances,  in  the  woods.  To  practise  a  penance 
on  tlie  way  leading  to  a  village  so  that  people  may  be  induced  to  make 
gifts,  is  a  transgression  of  a  grave  kind. — T. 

t  Some  kine  that  are  vicious  have  their  hind  legs  tied  with  a  rope 
while  tliey  ai'e  milked.  If  the  rope  be  made  of  human  hair,  tlie  paia 
felt  is  suppo.ed  to  be  very  great.  To  obtain  the  aid  of  a  calf  belong- 
ing to  another  cow  is  regarded  as  sinful.     To   the  cow   also,  the  process 

[     59     ] 


466  mahabharata!  [Anucnsanika 

"Bliishma  continued, — 'After  the"  Rishis  and  the  royal  sages 
had  sworn  these  diverse  oaths,  0  Kuru  king,  the  thousand- 
eyed  chief  of  the  deities,  filled  with  joy,  cast  his  looks  on  the 
angered  E-ishi  Agastya.*''  Addressing  the  Kishi  who  was  very 
angry  at  the  disappearance  of  his  lotus  stalks,  Maghavat  thus 
declared  what  was  passing  in  his  mind.  Hear,  0  king,  what 
the  Avords  were  that  Indra  spoke  in  the  midst  of  those  regene- 
rate and  celestial  Rishis  and  royal  sages.*^ 

"  'Cakra  said, — Let  him  who  has  stolen  thy  stalks  be  pos- 
sessed of  the  merit  of  him  who  bestows  his  daughter  in  marri- 
age upon  a  Brahmana  that  has  duly  observed  the  vow  of  Brah- 
macharyya  or  that  has  duly  studied  the  Samans  and  the 
Yajushes  !  Let  bim  also  have  the  merit  of  one  that  undergoes 
the  final  bath  after  completing  one's  study  of  the  Atharva 
Veda  !**  Let  him  who  has  stolen  thy  stalks  have  the  merit  of 
having  studied  all  the  Vedas.  Let  him  be  observant  of  all 
duties  and  righteous  in  his  behaviour  !  Indeed,  let  him  go  to 
the  region  of  Brahman  ! — *^ 

"  'Agastya  said, — Thou  hast,  O  slayer  of  Vala,  uttered  a 
benediction  instead  of  a  curse  !  (It  is  evident,  thou  hast  taken 
my  stalks  !)  Give  them  to  me,  for  that  is  the  eternal  duty  ! — ^^ 

"  'Indra  said, — 0  holy  one,  I  did  not  remove  thy  stalks,  led 
by  cupidity  !  Indeed,  I  removed  them  from  desire  of  hearing 
this  conclave  recite  what  the  duties  are  that  we  should  observe. 
It  behooveth  thee  not  to  give  way  to  anger  !*''  Duties  are  the 
foremost  of  Crutis.  Duties  constitute  the  eternal  path  (for 
crossing  the  sea  of  the  world)  !  I  have  listened  to  this  dis- 
course of  the  Rishis  (on  duties)  that  is  eternal  and  immutable, 
and  that  transcends  all  change  !**®  Do  thou  then,  O  foremost 
of  learned  Brahmanas,  take  back  these  stalks  of  thine  !  O 
holy  one,  it  behooves  thee  to  forgive  my  transgression,  0  thou 
that  art  free  from  every  fault  !' — *® 

"Bhishma  continued, — 'Thus  addressed  by  the  chief  of  the 
deities,    the  ascetic,  viz.,  Agastya,  who  had   been   very   angry, 

of  sucking  cannot  be  agreeable.     If  the  milk  is  held  in  a  vessel  of  white 
brass,  it  becomes  unfit  for  gods  and  guests. — T. 

♦  The  discourse  is  called  eternal  and  immutable  because    of  its  sub- 
ject being  so.     Daties  are    eternal  truths. — T. 


Parva.]  ANUCASA^         :^ya.  4G7 

took   back    his   stalks.     Endued    with    great    intelligence,  the 
Rishi  became   cheerful."'^      After   this,  those   denizens    of  the 
woods  proceeded  to   diverse  other   sacred    waters.     Indeed,  re- 
pairing to  those  sacred  waters   they  performed   their   ablutions 
everywhere.^^     The  man  who  reads    this   narrative    with    close 
attention  on  every  Parva   day,    will    not    have   to    become   the 
progenitor  of  an  ignorant  and  wicked   son.     He  will   never   be 
destitute  of  learning.''"      No   calamity    will   ever   touch    him. 
He  will,  besides,  be  free  from   every    kind  of  sorrow.     Decrepi- 
tude and    decay    will    never   be   his.     Freed    from   stains   and 
evil  of  every  kind,  and  endued  with  merit,  he  is  sure  to  attain 
to  Heaven. ^^     He    who   studies   this  Castra   observed   by   tha 
Rishis,  is  sure,  0  prince  of  men,  to  attain  to  the  eternal  region 
of  Brahman  that  is  full  of  felicity  !'  "*5* 


Section  XCV. 

"Yudhishthira  said, — '0  chief  of  Bharata's  race,  by  whom 
was  the  custom  of  giving  umbrellas  and  sandals  at  obsequial 
ceremonies  introduced  ?  Why  was  it  introduced  and  for  what 
purpose  are  those  gifts  made  ?  They  are  given  not  only  at 
obsequial  ceremonies  but  also  at  other  religious  rites.  They  are 
given  on  many  occasions  with  the  view  of  acquiring  religious 
merit.  I  wish  to  know,  in  detail,  0  regenerate  one,  the  true 
meaning  of  this  custom  !'^~' 

"Bhishma  said, — 'Do  thou,  0  prince,  attentively  listen  to 
the  details  I  shall  recite  in  respect  of  the  custom  of  giving 
away  umbrellas  and  shoes  at  religious  rites,  and  as  to  how  and 
by  whom  it  was  introduced.*  I  shall  also  tell  thee  in  full, 
0  prince,  how  it  acquired  the  force  of  a  permanent  observance 
and  how  it  came  to  be  viewed  as  a  meritorious  act.^  I  shall, 
in  this  connection,  recite  the  narrative  of  the  discourse  be- 
tween   Jamadagni     and   the    high-souled    Surya.     In    ancient 


*  This  discourse  on  duties  delivered  by  the  Eishis  is  called  a  ^fistra. 
Literally,  anything  that  governs  men,  i.  e.,  regulates  their  behaviour, 
13  called  a  ^ilstra.  As  such,  the  enumeration  of  duties  occurring  in 
this  Lesson,  although  it  has  been  made  by  a  reference  to  their  breaches, 
is,  therefore,  a  9a5tra,— T. 


468  MAHARHAFtATA.  [Anuctisnnika 

times,  the  illustrious  Jamadagni,  0   puissant  king,  of  Blirigu'& 
race,  was  engaged    in    practising    with    his   bow.^     Taking    his 
aim,  he  shot   arrow    after   arrow.     His   wife    Renuka   used   to 
pick  up  the  shafts  when  shot  and    repeatedly    bring  them   back 
to  that   descendant,  endued    with   blazing   energy,  of  Bhrigu's 
race.     Pleased  with    the  whizzing  noise    of  his  arrows  and  the 
twang  of  his  bow,  he  amused   himself  thus  by    repeatedly   dis- 
charging his   arrows  which    Renuka    brought    back    unto   him. 
One  day,  at  noontide,  0    monarch,   in   that    month   when    the 
Sun  was  in  Jyesthamula,''"^  the    Brahmana,  having   discharged 
all  his   arrows,  said   to   Renuka, — 0   large-eyed    lady,  go   and 
fetch    me   the   shafts  I  have   shot   from    mv    bow.^"     O    thou 
of  beautiful    eye-brows!     I   shall    again    shoot    them   with  my 
bow  ! — The   lady     proceeded     on    her   errand     but   was   com- 
pelled to  sit    under   the   shade   of  a   tree/^  in    consequence   of 
her  head  and    feet   being   scorched   by   the    heat    of  the    Sun. 
The  black-eyed  and   graceful    Renuka,  having   rested  for   only 
a    moment,  feared   the   curse   of  her   husband   and,    therefore, 
addressed  herself  again  to  the    task    of  collecting   and   bringing 
back  the  arrows.     Taking  them  with   her,  the   celebrated   lady 
of  graceful    features  came  back,^-"^^  distresed  in    mind  and    her 
feet  smarting  with  pain.     Trembling  with   fear,  she  approached 
her  husband.^*     The    Rishi,   filled   with    wrath,  repeatedly   ad- 
dressed  his    fair- faced   spouse,   saying, — 0    Renuka,   why   hast 
thou  been  so  late  in  returning  ? — ^^ 

"  'Renuka  said, — 0  thou  that  art  endued  with  wealth  of 
penances,  my  head  and  feet  were  scorched  by  the  rays  of  the 
Sun  !  Oppressed  by  the  heat,  I  had  betaken  myself  to  the 
shade  of  a  tree  !^^  Even  this  has  been  the  cause  of  the  delay  ! 
Informed  of  the  cause,  do  thou,  0  lord,  cease  to  be  angry 
with  me  '.^'^ 

"  'Jamadagni  said, — 0  Renuka,  this  very  day  shall  I  des- 
troy, with  the  fiery  energy  of  my  weapons,  the  star  of  day 
with  his  blazing  rays,  that  has  afflicted  thee  in  this  way  ! — '^^ 

"Bhishma  continued, — 'Drawing  his  celestial  bow,  and  tak- 
ing up  many  arrows,  Jamadagni  stood,  turning  his  face  to- 
wards the  Sun  and  watching  him  as  he  moved  (in  his  diurnal 
course)."     Then,  0  son  of  Kunti.  beholding    him    addrest    for 


Parva.]  ANUCASANA  pakva.  4C9 

fight,  Surya  approached  hitn  in  the  guise  of  a    Brfilimana,  a.nrl 
said  unto  him, —  What    has    Surya    done    to    displease    thee  ?-* 
Cursing   through   the   firmament,  he   draws   up    the    moisture 
from  the  Earth,  and  in    the    form    of  rains    he    pours    it    down 
once  more    on    her.-^     It    is   through    this,  0    regenerate   one, 
that  the  food   of  human   beings   springs   up, — food    that    is   so 
ac^reeable  to  them  !     The  Vedas  say  that    it    is   food    that   con- 
stitutes the  life -breaths.'"     O  Bralnuana,  hidden    in   the  clouds 
and  encompassed    by    his   rays,  the   Sun    drenches   the   seven 
islands  with  showers  of  rain."'*     0  puissant    one,  the    moisture, 
thus  poured,  ditTusing  itself  into   the  leaves  and   fruits  of  vege- 
tables and  herbs,  is  transformed  into  food."*     0  son    of  Bhrigu, 
the  rites   of  nativity,  religious   observances   of  every    kind,  in- 
vestiture with    the    sacred    thread,  gifts   of  kine,  weddings,  all 
articles  in  view  of  sacrifices,  the    rules   for   the   governance   of 
men,  gifts,  all   sorts    of  union   (between    man    and    man),  and 
the  acquisition    of  wealth,  have    their   origin    in    food  !     Thou 
knowest  this  well  1"""°     All  the  good   and   agreeable   things  in 
the  universe,  and    all    the    efforts    made   by    living   creatures, 
flow  from  food.     I  duly  recite    what    is    well   known    to   thee  ! 
Indeed,  thou  fully  knowest  all  that    I   have   said  I-^     Do   thou, 
theref  )re,  0  regenerate  Rishi,  appease  thy  anger  !     What    wilt 
thou  gain  by  annihilating  the  Sun  ? — '  "-^ 


Section  XCVL 

"Yudhishthira  said, — 'What  did  that  foremost  of  ascetics, 
viz.,  Jamadagni  endued  with  great  energy,  do  when  thus 
besought  by  the  maker  of  day  ?'^ 

'Bhishma  said, — '0  descendant  of  Kuru,  despite  all  the 
supplications  of  Surya,  the  sage  Jamadagni,  endued  with  the 
effulgence  of  fire,  continued  to  cherish  his  anger."  Then, 
0  king,  Surya,  in  the  guise  of  a  Brahmana,  bowed  his  head 
unto  him  and  addressed  him,  with  folded  hands,  in  these  sweet 
words,'* — 0  regenerate  Rishi,  the  Sun  is  always  in  motion  ' 
How  shalt  thou  pierce  the  Lord  of  day  who  is  continually 
moving  forward  ? — * 

"  'Jamadagni  said, — With    the   eye   of  knowledge    I    know 


470  MAHABHARATA.  [Anucasanilca 

thee  to  be  both  moving  and  motionless  !  I  shall  surely  read 
thee  a  lesson  this  day.^  At  midday  thou  seemest  to  stay  in  the 
heavens  for  a  moment.  It  is  then,  0  Surya,  that  I  shall  pierce 
thee  with  my  arrows  !  There  is  no  swerving  from  this  my 
resolution  ! — " 

"'Surya  said, — 0  regenerate  Rishi,  without  doubt,  thou 
knowest  me,  0  best  of  archers  !  But,  O  holy  one,  though 
I  have  offended,  behold,  I  am  a  suppliant  for  thy  protection  I — ''' 

"Bhishma  continued, — 'At  this,  the  adorable  Jamadagni 
smilingly  addressed  the  maker  of  day,  saying, — 0  Surya,  when 
thou  hast  sought  my  protection,  thou  hast  nothing  to  fear  '.^ 
He  would  transcend  the  simplicity  that  exists  in  Brahmanas, 
the  stability  that  exists  in  the  Earth,  the  mildness  existing  in 
the  Moon,  the  gravity  existing  in  Varuna,  the  effulgence 
existing  in  Agni,  the  brightness  of  Meru,  and  the  heat  of  the 
Sun,  who  would  slay  a  suppliant  for  protection  P"^*^  The  man 
that  can  slay  a  suppliant  is  capable  of  violating  the  bed  of  his 
preceptor,  of  slaying  a  Brahmana,  and  of  drinking  alcohol.^^ 
Do  thou,  therefore,  think  of  some  remedy  for  this  evil,  by  which 
people  may  be  relieved  when  heated  by  thy  rays  ! — '^" 

"Bhishma  continued, — 'So  saying,  that  excellent  descendant 
of  Bhrigu  remained  silent  for  a  while,  and  Surya  forthwith 
made  over  to  him  an  umbrella  and  a  pair  of  sandals.^^ 

"  'Surya  said, — Do  thou,  0  great  Rishi,  take  this  umbrella 
wherewith  the  head  may  be  protected  and  my  rays  warded 
off.  This  pair  of  sandals  is  made  of  leather  for  the  protection 
of  the  feet.^*  From,  this  day  forth  the  gift  of  these  articles  in 
all  religious  rites  shall  be  established  as  an  inflexible  usage  ! — '^° 

"Bhishma  continued, — 'This  custom  of  giving  umbrellas 
and  shoes  was  introduced  by  Surya  !  O  descendant  of  Bha- 
rata,  these  gifts  are  considered  meritorious  in  the  three  worlds.^® 
Do  thou,  therefore,  give  away  umbrellas  and  shoes  to  Brah- 
manas.  I  have  no  doubt  that  thou  shalt  then  acquire  great 
religious  merit  by  the  act."  0  foremost  one  of  Bharata's  race, 
he  who  gives  away  a  white  umbrella  with  a  hundred  ribs  to  a 
Brahmana,  attains  to  eternal  felicity  after  death  and  resides 
in  the  region  of  Indra,  respected  by  Brahmanas,  Apsaras,  and 
Devas."'"     0  puissant  one,    he   who   gives  shoes   to   Snataka 


Parva.]  ANDCASANA  parvaI  471 

Brahmanas  ag  also  to  Brahmanas  practising  the  rites  of  reli- 
gion whose  feet  have  become  sore  with  the  heat  of  the  Sun, 
attains  to  regions  coveted  by  the  very  deities.""  Such  a  man, 
0  Bharata,  dwells  in  happiness  in  the  highest  Heaven  after  his 
death. ^^  0  foremost  one  of  Bharata's  race,  I  have  thus  recited 
to  thee,  in  full,  the  merits  of  giving  away  shoes  and  un.brellas 
at  religious  ceremonies  !'  "'^^ 


Section  XOVII. 

"Yudhishthira  said, — '0  foremost  one  of  Bharata's  race,  do 
thou  relate  to  me  all  the  duties  of  the  household  mode  and 
tell  me  all  that  a  man  should  do  in  order  to  attain  to  prosperity 
in  this  world  !^ 

•''Bhishma  said, — '0  Bharata,  I  shall,  in  this  connection, 
recite  to  thee  the  old  story  of  Vasudeva  and  the  goddess 
Earth."  The  puissant  Vasudeva,  0  excellent  prince  of  Bha- 
rata's race,  after  hymning  the  praises  of  the  goddess  Earth, 
questioned  her  about  this  very  topic  that  thou  hast  enquired 
about.' 

"  'Vasudeva  said, — Having  adopted  the  state  of  a  house- 
holder, what  acts  should  I,  or  one  like  me,  perform  and  how 
are  such  acts  to  fructify  in  good  ? — * 

"  'The  goddess  Earth  said, — 0  Madhava,  the  Rishis,  the 
deities,  the  Pitris,  and  men  should  be  worshipped,  and  sacrifices 
should  be  performed,  by  a  householder.^  Do  thou  also  learn 
this  from  me  that  the  deities  are  always  pleased  with  sacrifices, 
and  men  are  gratified  with  hospitality.  Therefore,  the  house- 
holder should  gratify  them  with  such  objects  as  they  desire.*  By 
such  acts,  O  slayer  of  Madhu,  the  Rishis  also  are  gratified.  The 
householder,  abstaining  from  food,  should  daily  attend  to  his 
sacred  fire  and  to  his  sacrificial  offerings.^  The  deities,  0  slayer 
of  Madhu,  are  gratified  with  such  acts.  The  householder  should 
daily  offer  oblations  of  food  and  water,**  or  of  fruits,  roots  and 
water,  for  the  gratification  of  the  Pitris,  and  give  boiled  food 
unto  the  Vai9wadevas,  and  oblations  of  clarified  butter  unto 
Agni,  Soma,  and  Dhanwantari.''"^°  He  should  offer  separate 
and  distinct  oblations  unto  Prajapati.     He  should    make   sicri- 


472  M.'V.HARH\R\TA..  [Anuc^savilfa 

ficial  offerinc^s  in  due  order  ;  to  Yama  in    the    Southern    region, 
to  Varuna  in  the  Western  region,"  to  Soma    in    the    Northern 
reo'ion,  to  Prajapati  within  the    homestead,  to    Dhanwantari  in 
the  North-eastern  region,  and  to  Indra  in  the  Eastern    region.^" 
He  should  offer    food   to    men    at   the    entrance   of  his   house. 
These,    O    Madhava,  are    known    as   the   Vali   offerings.     The 
Vali  should  be  offered  to    the   Maruts   and    the    deities   in    the 
interior  of  one's  house.^^     To  the  ViQwedevas  it  should  be  offered 
in  open  air,  and    to    the    Rakshasas    and    spirits   the    offerings 
should  be  made  at  night.^*     After  making    these    offerings,  the 
householder  should  make  offerings  unto    Brahmanas,  and    if  no 
Brahmana  be  present,  the  first   portion    of  the    food    should  be 
thrown  into  the  fire.^^     When  a  man  desires   to    offer    Craddha 
to  his  ancestors,  he  should,  when  the  Craddha  ceremony  is  con- 
cluded, gratify  his  ancestors  and  then  make   the   Vali   offerings 
in  due  order.^*'     He  should  then  make   offerings  unto    the    Vai- 
9wedevas.    He  should  next  invite  Brahmanas,  and  then  properly 
regale  guests  arrived  at    his    house,  with    food.^^     By   this   act, 
O  prince,  are  guests  gratified.     He  who   does   not   stay    in   the 
house  long,  or,  having  come,  goes  away  after   a   short   time,   is 
called  a  guest.^^     To   his  preceptor,  to  his  father,  to   his   friend 
and  to  a  guest,  a  householder  should  say,^^— I  have  got  this  in  my 
house  to  offer  thee  today  !— And  he  should  offer   it   accordingly 
everyday."*^     The  householder  should  do  whatever  they  would  bid 
him   do.     This   is  the  established   usage.     The   householder,  O 
Krishna,  should  take  his  food  the  last  of  all,  after  having  offered 
food   to   all  of  them.-^     The  householder  should    worship,   with 
offerings  of  Madhuparka,  his  king,  his  priest,  his  preceptor,  and 
his  father-in-law,  as  also   Snataka  Brahmanas  even  if  they  were 
to  stay  in  his  house  for  a  whole  year."     In  the  morning   as   well 
as  in  the  evening,    food  should  be  offered  on  the  ground  to  dogs» 
Cwapachas,*  and  birds.    This  is  called  the  Vai(;wedeva  offering."* 
The  householder,  who  performs  these  ceremonies  with  mind   un- 
clouded by  passion,   obtains  the   blessings  of  the    Rishis   in   this 
world,  and  after  death  attains  to  the  heavenly  regions. — "^* 


*  Literally,  they  who  cook  for  dogs,  i.  c,  keep   dogs  as  companions  ;  | 
meaning  raembjr.->  of   the  lowest  ca^^t. — T. 


Pm'va.]  ANUCASANA   PARVA.  473 

"Bhishraa  continued, — 'The  puissant  Vasurleva,  having  lis- 
tened to  all  this  from  the  goddess  Earth,  acted  accordingly. 
Do  thou  also  act  in  the  same  ■\vay.^'^  By  performing  these 
duties  of  a  householder,  0  king,  thou  shalt  acquire  fame  in 
this  world  and  attain  to  Heaven  after  death  !'  ""' 


Section  XCVIII. 

"Yudhishthira  said, — 'Of  what  kind  is  the  gift  of  light, 
O  chief  of  Bharata's  race  ?  How  did  this  gift  originate  ? 
What  are  the  merits  that  attach  to  it  ?  Do  thou  tell  me  all 
this  !'^ 

"Bhishma  said, — 'In  this  connection,  O  Bharata,  is  recited 
the  old  narrative  of  the  discourse  between  Manu,  that  lord  of 
creatures,  and  Suvarna.^  There  was  in  days  of  yore  an  ascetic, 
O  Bharata,  of  the  name  of  Suvarna.  His  complexion  was 
like  that  of  gold  and  hence  he  was  called  Suvarna  (the  gold- 
complexioned).^  Endued  with  a  pure  lineage,  good  behaviour, 
and  excellent  accomplishments,  he  had  mastered  all  the  Vedas. 
Indeed,  by  the  accomplishments  he  possessed,  he  succeeded  in 
transcending  many  i)ersons  of  high  lineage.*  One  day  that 
learned  Brahmana  saw  Manu,  the  lord  of  all  creatures,  and 
approached  him.  Meeting  with  each  other,  they  made  the 
Tisual  enquiries  of  politeness."  Both  of  them  were  firm  in  the 
observance  of  truth.  Having  met  each  other,  they  sat  down 
on  the  delightful  breast  of  Meru,  that  mountain  of  gold.* 
Seated  there  they  began  to  converse  with  each  other  on  diverse 
subjects  connected  with  the  high-souled  deities  and  regenerate 
Rishis  and  Daityas  of  ancient  times.''  Then  Suvarna,  ad- 
dressing the  Self-born  Manu,  said  these  words: — It  behooveth 
thee  to  answer  one  question  of  mine  for  the  benefit  of  all 
creatures  !^  0  lord  of  all  creatures,  the  deities  are  seen  to  be 
worshipped  Avith  presents  of  flowers  and  other  good  scents. 
What  is  this  ?  How  has  this  practice  been  originated  ^  What 
also  are  the  merits  that  attach  to  it  ?  Do  thou  discourse  to 
me  on  this  topic  ! — ' 

'"Manu  said, — In  this  connection  is  recited  the  old  history 
of  the  discourse  between  Cukra  and   the    high-souled    i^Daitya) 

[     60     ] 


17  4i  MAHA.BHARATA.  [Anucisaniica 

Vali.^"  Once  on  a  time,  Cukra  of  Bhrigu's  race  approached 
the  presence  of  Vali  the  son  of  Virochana  while  he  was  ruling 
the  three  worlds.^^  The  chief  of  the  Asuras,  that  giver  of 
sacrificial  presents  in  abundance,  having  worshipped  the  des- 
cendant of  Bhrigu  with  the  Arghya  (and  offered  him  a  seat), 
sat  down  after  his  guest  had  seated  himself.^^  This  very  topic 
that  thou  hast  started  relating  to  the  merits  attaching  to  the 
gift  of  flowers  and  incense  and  lamps,  came  up  on  the  occasion. 
Indeed,  the  chief  of  the  Daityas  put  this  high  question  to 
Cukra  that  most  learned  of  all  ascetics.^^ 

"' — Vali  said, — 0  foremost  of  all  persons  conversant  with 
Brahma,  what,  indeed,  is  the  merit  of  giving  flowers  and  in- 
cense and  lamps  ?  It  behooveth  thee,  O  foremost  of  Brah- 
man as,  to  discourse  to  me  on  this  ! — ^* 

"  ' — Cukra   said, — Penance   first   sprang    into   life.     After- 
wards came  Dharraa  (or  compassion  and  other  virtues).     In  the 
interval  between  started  into  life  many   creepers   and   herbs.*^^ 
Innumerable  were  the  species    of  those.     All  of  them  have  (the 
deity)  Soma  for  their  lord.     Some  of  these   creepers   and   herbs 
came  to  be  regarded  as  Amrita  and  some  came   to   be   regarded 
as  Poison.     Others  that  were  neither  this   nor   that    formed  one 
class.^^     That  is    Amrita  which   gives   immediate   gratification 
and  joy  to  the  mind.     That  is  Poison  which   tortures  the  mind 
exceedingly  by  its  scent.^'^     Know   again  that  Amrita  is  highly 
auspicious  and   that   Poison    is   highly   inauspicious.     All    the 
(deciduous)  herbs  are   Amrita.     Poison  is   born    of  the   energy 
of  fire.-^®     Flowers   gladden   the    mind    and   confer  prosperity. 
Hence  men  of  righteous  deeds   bestowed   the   name   Sumanaa 
on  them.^^     That  man  who   in  a  state   of  purity   offers   flowers 
unto  the  deities  finds   that  the   deities   become   gratified    with 
him,  and  as  the  consequence   of  such  gratification    bestow  pros- 
perity upon  him.""     0  ruler   of  the  Daityas,  those   deities  unto 
whom  worshippers  offer  flowers,  0    lord,  uttering   their   names 
the  while,  become  gratified  with  the  offerers   in  consequence   of 


*  The  Commentator  takes  'Tapah'   or   Penance  as   indicative    of  the 

duties  of  the  four   orders    of  life,  and    'Dharraa'   as    indicative   of  com* 
passiou  and  other  virtues,— T. 


Farva.]  andcasana  pakva.  475 

'    their  devotion.^*     The  (deciduous)  herbs   are   of  diverse    kinds 
and  possess  diverse  kinds  of  energy.     They  should  be  classed   as 
fierce,    mild,    and    powerful."^     Listen    to    me   as   I    tell   thee 
which  trees  are  useful  for  purposes   of  sacrifice   and    which   are 
not  so.     Hear  also  what  garlands  are   acceptable  to  Asuras,  and 
what  are  beneficial  when  offered  to    the   deities.^'*     I  shall    also 
set  forth  in  their  due  order  what  garlands  are   agreeable  to    the 
Itakshasas,  what  to  the  Uragas,    what    to  the  Yakshasas,    what 
to  human   beings,  and    what    to    the  Pitris,  in  proper   order.'^*' 
Flowers  are  of  diverse  kinds.     Some  are   wild,  some   are    from 
trees  that  grow  in  the  midst    of  human    habitations  ;  some   be- 
long to  trees  that  never  grow  unless  planted  on    well-tilled  soil  ,- 
some  are  from  trees  growing  on  mountains  ;  some  are  from  trees 
that  are  not  prickly  ;  and  some    from    trees   that   are   prickly. 
Fragrance,  beauty  of  form,  and    taste  also   may   offer   grounds 
of  classification."^     The  scent  that  flowers  yield  is  of  two  kinds, 
agreeable   and   disagreeable.     Those   flowers    that   are   endued 
with  agreeable  scent  should    be    offered   to  the  deities.^"     The 
flowers  of  trees  that  are  destitute  of  thorns  are  generally  white 
in  hue.     Such   flowers   are   always   acceptable  to   the   deities, 
0  lord  l^'^     One  possessed  of  wisdom    should   offer  garlands  of 
aquatic  flowers,  such  as  the  lotus   and  the  like,  unto   the    Gan- 
dharvas  and  Nagas  and    Yakshas."^     Such  plants  and   herbs  as 
produce  red  flowers,  as  are  possessed  of  keen  scent,  and  as   are 
prickly,  have  been  laid  down  in  the    Atharvans   as   fit   for   all 
acts  of  incantation  for   injuring    foes."^     Such    flowers   as   are 
possessed  of  keen  energy,  as  are  painful  to   the   touch,  as  grow 
on  trees  and  plants  having  thorns,  and   as   are   either   bloody- 
red  or  black,  should  be  offered  to    (evil)    spirits   and   unearthly 
beings.'**     Such  flowers  as  gladden  the    mind  and  heart,  as   are 
very    agreeable   when   pressed,  and    as   are   of  beautiful   form, 
have  been  said,  0  lord,  to  be  worthy  of  being  offered  to  human 
beings.'^     Such  flowers  as  grow  on  cemeteries   and   crematoria, 
or  in  places  dedicated  to   the   deities,  should    not   be   brought 
and  used    for    marriage    and   other   rites   having   growth   and 
prosperity  for  their  object,   or  for  acts  of  dalliance  and  pleasure 
in  secrecy.'"     Such  flowers  as  are  born    on    mountains   and    i.u 
vales,  and  as   are   agreeable    in   scent   and   aspect,  should   be 


4)76  MAHABBARATA.  [Anucdsunika 

offered  unto  the   deities.     Sprinkling  them    with   sandal-paste, 
such  agreeable  flowers  should  be  duly  offered   according  to   the 
ordinances  of  the   scriptures.^^     The   deities   become   gratified 
with  the  scent  of  flowers  ;  the   Yakshas   and    Rakshasas   with 
their  sight ;  the  Nagas  with  their    touch  ;  and    human   beings 
■with  all  three,  viz.,  scent,  sight,  and   touch. ^*     Flowers,  when 
offered  to   the   deities,  gratify    them    immediately.     They   are 
capable  of  accomplishing  every  object   by    merely    wishing    its 
accomplishment.     As  such,  when  gratified    with  devotees  offer- 
ing them  flowers,  they  cause  all  the  objects   cherished   by  their 
worshippers  to  be  immediately  accomplished.^^     Gratified,  they 
gratify   their   worshippers.      Honored,    they    cause   their   wor- 
shippers to  enjoy  all   honors.     Disregarded    and    insulted,  they 
cause  those   vilest  of  men    to   be    ruined   and   consumed.^®     I 
shall,  after  this,  speak  to   thee    of  the    merits   that   attach    to 
the  ordinances  about  the  gift   of  incense.     Know,  0  prince  of 
Asuras,  that  incenses  are  of  diverse  kinds.     Some  of  them   are 
auspicious  and  some   inauspicious.^^     Some  incenses   consist  of  i 
exudations.     Some   are    made   of   fragrant   wood   set   on    fire. 
And  some  are   artificial,  being    made   by  the    hand,  of  diverse 
articles    mixed   together.      Their   scent    is   of  two    kinds,  viz., 
agreeable  and  disagreeable.     Listen    to    me   as   I  discourse    on 
the  subject   in   detail.*^®     All    exudations   except   that    of  the] 
Boswellia   serrata  are  agreeable  to  the   deities.     It  is,  however,] 
certain  that  the  best  of  all  exudations  is  that  of  the   Balsamo- 
dendron  Mukul.^^     Of  all  Dhupas  of  the  Sari   class,  the  Aqui-  ] 
laria  Agallocha  is  the  best.     It  is  very  agreeable   to   the    Yak- 
shas, the  Rakshasas,  and  Nagas.     The   exudation    of  the   Bos-I 
wellia  serrata,  and  others  of  the  same   class,  are    much  desired] 
by   the   Daityas.*"      Dhupas    made    of  the   exudation    of  the 
Shorea  robusta   and   the    Pinus    deodara,  mixed    with    various] 
spirits  of  strong   scent,  are,  O    king,  ordained    for   human    be- 
ings.*^     Such  Dhupas   are   said    to    immediately   gratify    the] 

*  'Dhupas'  are  incenses  oflered  to  the  deities.     Being   of  inflammable 
substances,  they  are  so  made  that    they    may    burn    slowly   or   smoulde 
silently.     They  are  the  inseparable  accompauiuients  of  a  worship    of  tl 
deities.— T. 


Parva.]  anucasana  parva.  477 

deities,  the  D'mavas,  and  spirits.  Besides  these,  there  are 
many  other  kinds  of  Dhupas  used  by  men  for  purposes  of 
pleasure  or  enjoyment/'  All  the  merits  that  have  been  spoken 
of  as  attaching  to  the  offer  of  flowers  should  be  known  to 
equally  attach  to  the  gift  of  such  Dhupas  as  are  productive  of 
gratification. ■'^  I  shall  now  speak  of  the  merits  that  attach 
to  the  gift  of  lights,  and  who  may  give  them  at  what  time 
and  in  what  manner,  and  what  should  be  the  kind  of  lights 
that  should  be  offered.**  Light  is  said  to  be  energy  and  fame 
and  has  an  upward  motion.  Hence  the  gift  of  light,  which 
is  energy,  enhances  the  energy  of  men.**^  There  is  a  hell  of 
the  name  of  Andhatamas.  The  period  also  of  the  Snn's  south- 
ward course  is  regarded  as  dark.  For  escaping  that  hell  and 
the  darkness  of  this  period,  one  should  give  lights  during  that 
period  when  the  Sun  is  in  his  northward  course.  Such  an  act 
is  applauded  by  the  good.t*"  Since,  again,  light  has  an  up- 
ward course  and  is  regarded  as  a  remedy  for  darkness,  therefore, 
one  should  be  a  giver  of  light.  Even  this  is  the  conclusion  of 
the  scriptures.*^  It  is  by  giving  lights  that  the  deities  have 
become  endued  with  beauty,  energy,  and  resplendence.  By 
abstention  from  such  an  act,  the  Rakshasas  have  become 
endued  with  the  opposite  attributes.  Hence,  one  should 
always  give  lights.*®  By  giving  lights  a  man  becomes  endued 
with  keen  vision  and  resplendence.  One  that  gives  lights 
should  not  be  an  object  of  jealousy  with  others.  Lights,  again, 
should  not  be  stolen,  nor  extinguished  when  given  by  others.*' 
One  that  steals  a  light  becomes  blind.  Such  a  man  has  to 
grope  through  darkness  (in  the  next  world)  and  becomes  des- 
titute of  resplendence.  One  that  gives  lights  shines  in  beauty 
in  the  celestial  regions  like  a  row  of  lights.^"  Among  lights, 
the  best  are  those  in  which  ghee  is  burnt.     Next    in    order   are 

*  'Tejas'  is  explained  by  the  Commentator,  as  used  here  for  'Eiinti' 
or  beauty,  and  'praka^am'  for  'kirti'  ;  there  is  no  necessity,  however,  for 
rejecting  the  ordinary  meaning  of  'Tejas'  which  is  energy. — T. 

+  The  sense  seems  to  be  that  if  a  man  dies  during  that  period  when 
the  Sun  is  in  his  southwards  course,  he  is  dragged  through  a  thick  dark- 
ness. For  escaping  that  darkness,  one  should  give  lights  at  the  period 
mentioned.— T. 


*78  MAHABHARATA.  [Anu(:.n8avikfi 

those  in  which  the  juice   of  (the  fruits   yielded   by)   deciduous 
herbs   is   burnt.      One    desirous   of  advancement    and    growth 
should  never  burn  (for  light)  fat  or    marrow   or   the   juice   that 
flows  from  the   bones   of  creatures.*^^     The    man    who   desires 
his  own  advancement  and  prosperity  should   always  give   lights 
at  descents  from  mountains,  in  roads   through    forests   and   in- 
accessible regions,  under  sacred  trees  standing  in    the   midst   of 
human   habitations,   and    in   crossings    of  streets/'^     The    man 
who  gives  lights  always   illumines  his   race,  attains   to   purity 
of  soul    and    effulgence   of  form.     Verily,    such   a    man,    after 
death,  attains  to  the  companionship   of  the   luminous  bodies  in 
the  firmament.^^      I   shall    now    discourse   to   thee   upon    the 
merits,  with  the  fruits  they  bring   about,  that   attach   to   Vali 
offerings  made  to  the  deities,  the    Yakshas,  the  Uragas,  human 
beings,    spirits,    and   Rakshasas.^*      Those    unscrupulous   and 
wicked  men   that   eat    without    first   serving   Brahmanas   and 
deities  and  guests   and   children,  should   be   known   as   Raks- 
hasas.^^     Hence,  one  should  first   offer   the    food   one   has  got 
ready  unto  the  deities  after  having  worshipped  them  duly   with 
restrained  senses  and  concentrated   attention.     One  should  offer 
the  Vali   unto   the   deities,  bending   his   head   in   reverence.^* 
The  deities   are   always   supported   by   food    that   householders 
offer.  Verily,  they  bless  such  houses  in  which  offerings  are  made 
to  them.     The  Yakshas  and  Rakshasas   and    Pannagas,  as   also 
guests  and   all   homeless  persons,  are  supported  by  the  food  that 
offered  by  persons  leading  the  domestic  mode  of  life.^''     Indeed, 
the  deities  and  the  Pitris   derive   their   sustenance    from   such 
offerings.     Gratified  with  such   offerings  they  gratify  the  offerer 
in  return  with  longevity  and  fame   and   wealth.^^     Clean    food, 
of  agreeable  scent  and  appearance,    mixed  with  milk  and  curds, 
should,  along    with   flowers,  be   offered    to   the   deities.^^     The 
Valis  that  should  be  offered  to   Yakshas  and    Rakshasas   should 
be  rich  with  blood  and  meat,  with  wines  and  spirits  accompany- 
ing, and  adorned  with  coatings  of  fried  paddy .f*"     Valis  mixed 


*  What  is  meant  by  the  juice  of  decidaous  herbs  is  oil  of  mustard 
seeds  and  sesame  and  castor  seeds,  &c. — T. 

+  Well-fried  paddy,  reduced  to  powdefj  is  sometimes  used  for  giving 
a  coating  to  dishes  of  meat,—!, 


I 


Parva.]  andcasana  parva!  479 

■with  lotuses  and  Utpalas  are  very  agreeable  to  the  Nclgas. 
Sesame  seeds,  boiled  in  raw  sugar,  should  be  otlered  to  the 
spirits  and  other  unearthly  Beings."^  He  who  never  takes 
any  food  without  first  serving  therefrom  the  Brahmanas  and 
deities  and  guests,  becomes  entitled  to  first  portions  of  food. 
Such  a  man  becomes  endued  with  strength  and  energy.  Hence 
one  should  never  take  any  food  without  first  offering  a  portion 
thereof  to  the  deities  after  worshipping  them  with  reverence/'* 
One's  house  always  blazes  forth  with  beauty  in  consequence 
of  the  household  deities  that  live  in  it.  Hence,  he  that  desires 
his  own  advancement  and  prosperity  should  worship  the  house- 
hold deities  by  offering  them  the  first  portion  of  every  food  !"* 
— Even  thus  did  the  learned  Kavi  of  Bhngu's  race  discourse 
to  Vali  the  chief  of  the  Asuras.  That  discourse  was  next  re- 
cited by  i\Ianu  unto  the  Rishi  Suvarna.  Suvarna,  in  his  turn, 
recited  it  to  Narada.*^*  The  celestial  Rishi  Narada  recked 
unto  me  the  merits  that  attach  to  the  several  acts  mentioned. 
Informed  of  those  merits,  do  thou,  0  son,  perform  the  several 
acts  mentioned  !'  ""* 


Section  XCIX. 

"Yudhishthira  said, — T  have,  0  chief  of  the  Bharatas, 
heard  what  the  merits  are  that  are  won  by  presenters  of  llowers 
and  incense  and  lights.  I  have  heard  thee  speak  also  of  the 
merits  that  attach  to  a  due  observance  of  the  ordinances  in 
respect  of  the  presentation  of  the  Vali.  It  behooveth  thee, 
0  grandsire,  to  discourse  unto  me  once  more  on  this  subject  !^ 
Indeed,  tell  me,  O  sire,  once  more  of  the  merits  of  presenting 
incense  and  lights.  Wny  are  Valis  offered  on  the  ground  by 
persons  leading  the  domestic  mode  of  life  ;"' 

'Bhishma  said, —  In  this  connection  is  recited  the  old 
narrative  of  the  discourse  between  Nahusha  and  Agast\a  and 
Bhrigu.^  The  royal  sage  Nahusha,  O  monarch,  possessed  of 
wealth  of  penances,  acLjuired  the  sovereignty  ot  Heaven  by 
his  own  good  deeds.*  With  restrained  senses,  0  king,  he 
dwelt  in  Heaven,  engaged  in  doing  diverse  acts  of  both  human 
»ud  celestial  nature."     From  that   high-souled    monarch    fiowed 


^^^  MAn\T?HARATA..  [Anvcrisanika 

diverse  kinds  of  hum  in  act5  and  diverse  kinds  of  celestial  acts 
also,  0  chief  of  men.^  The  diverse  rites  with  respect  to  the 
sacrificial  fire,  the  collection  of  sacred  fuel  and  of  Ku^a  grass, 
as  also  of  flowers,  and  the  presentation  of  Vali  consisting  of 
food  adorned  with  fried  paddy  (reduced  to  powder),  and  the 
offer  of  incense  and  of  light/ — all  these,  0  monarch,  occurred 
daily  in  the  abode  of  that  high-souled  king  while  he  dwelt  in 
Heaven.  Indeed,  though  dwelling  in  Heaven,  he  performed 
the  sacrifice  of  Yapa  (or  silent  recitation)  and  the  sacrifice  of 
meditation.*  x^nd,  0  chastiser  of  foes,  Nahusha,  although  he 
had  become  the  chief  of  the  deities,  yet  worshipped  all  the 
deities,  as  he  used  to  do  in  days  of  yore,  with  due  rites  and 
ceremonies.^  Sometime  after,  Nahusha  realised  his  position 
as  the  chief  of  all  the  deities.  This  filled  him  with  pride. 
From  that  time  all  his  acts  (of  the  kind  spoken  of )  were 
suspended.^"  Filled  with  arrogance  in  consequence  of  the 
boon  he  had  received  from  all  the  deities,  Nahusha  caused  the 
very  Rishis  to  bear  him  on  their  shoulders.  In  consequence, 
however,  of  his  abstention  from  all  religious  acts,  his  energy 
began  to  sustain  a  diminution. -^^  The  time  was  very  long  for 
which  Nahusha,  filled  with  pride,  continued  to  employ  the 
foremost  of  Rishis,  possessed  of  wealth  of  penances,  as  the 
bearers  of  his  vehioles.^^  He  caused  the  Rishis  to  discharge 
by  turns  this  humiliating  work.  The  day  came  when  it  was 
Agastya's  turn  to  bear  the  vehicle,  O  Bharata.^^  At  that 
time,  Bhrigu,  that  toremost  of  all  persons  conversant  with 
Brahma,  repaired  to  the  presence  of  Agastya  while  the  latter 
was  seated  in  his  asylum,  and  addressing  him,  said,^* — 0  great 
ascetic,  why  should  we  patiently  put  up  with  such  indignities 
irflicted  on  us  by  this  wicked-souled  Nahusha  who  has  be- 
come the  chief  of  the  deities  ! — ^^ 

"  'Agastya  said, — How  can  I  succeed  in  cursing  Nahusha, 
0  great  Rishi  ?  It  is  known  to  thee  how  the  Boon-giving 
(Brahman)  himself  has  given  Nahusha  the  best  of  boons!" 
Coming  to  Heaven,  the  boon  that  Nahusha  solicited  was  that 
whoever  would  come  within  the  range  of  his  vision  would, 
deprived  of  all  energy,  come  within  his  sway.^^  The  Self-born 
Brahman  granted  him  even  this  boon,  and  it  is  for   that   reason 


I 


Parva.]  ANUCASANA  PARVA!  481 

that  neither  thyself  nor  I  have  been  able  to  consume  him.' 
Without  doubt,  it  is  for  this  reason  that  none  else  amongst  the 
foremost  of  Rishis  has  been  able  to  consume  or  hurl  him  down 
from  his  high  position. ^"^  Formerly,  0  lord,  nectar,  was  given 
by  Brahman  to  Nahusha  for  quaffing.  For  that  reason  also  wo 
have  become  powerless  against  him.^^  The  supreme  deity,  ifc 
seems,  gave  that  boon  to  Nahusha  for  plunging  all  creatures 
into  grief.  That  wretch  among  men  behaves  most  unright- 
eously towards  the  Brahmanas.-'*  O  foremost  of  all  speakers, 
do  thou  tell  us  what  should  be  done  in  view  of  the  situation. 
Without  doubt,  I  shall  do  what  thou  wilt  advise  ! — "^ 

•'  'Bhrigu  said, — It  is  at  the  command  of  the  Grandsire  that 
I  have  come  to  thee  with  the  view  of  counter-acting  the  puis- 
sance of  Nahusha  who  is  possessed  of  great  energy  but  who 
has  been  stupefied  by  fate.-"  That  exceedingly  Avicked-souled 
wight  who  has  become  the  chief  of  the  deities  will  today  yoke 
thee  to  his  car.  With  the  aid  of  my  energy  I  shall  today  hurl 
him  down  from  his  positon  as  Indra  in  consequence  of  hia 
having  transcended  all  restraints  !-^  I  shall  today,  in  thy 
very  sight,  re-establish  the  true  Indra  in  his  position, — him, 
viz.,  who  has  performed  a  hundred  horse  sacrifices, — having 
hurled  the  wicked-souled  and  sinful  Nahusha  from  that  seat  !^* 
That  unrighteous  chief  of  the  deities  will  today  insult  thee  by 
a  kick,  in  consequence  of  his  understanding  being  afflicted  by 
fate  and  for  bringing  about  his  own  downfall.'-^  Incensed  a6 
such  an  insult  I  shall  today  curse  that  sinful  wretch,  that 
enemy  of  the  Brahmanas,  that  has  transcended  all  restraints, 
saying, — Be  thou  transformed  into  a  snake  !-" — In  thy  very 
sight,  0  great  ascetic,  I  shall  today  hurl  down  on  the  Earth 
the  wicked-souled  Nahusha  who  shall  be  deprived  of  all  energy 
in  consequence  of  the  cries  of  Fie  that  will  be  uttered  from 
all  sides.*-^  Verily,  I  shall  hurl  down  Nahusha  today,  that 
wight  of  unrighteous  deeds,  who  has,  besides,  been  stupefied 
by  lordship  and  power.  I  shall  do  this,  if  it  be  acceptable  to 
thee,  0  ascetic  !=^— Thus   addressed    by    Bhrigu,  Mitravaruna's 


*  It  -will  be   remembered   that   the   only    chastisement  that  -was   in 
vogue  in  the  Krita  age  was  the  crying  of  Fie  on  an  offender. — T, 
[    61     ] 


482  MAHARHARATAi  [AnucnsaTiilco, 

son  Agastya   of  unfading  puissance  and    glory,  became    highly 
gratified  and  freed  from  every  anxiety.'  ""^ 


Section  C. 


"Yudhishthira  said, — 'How  was  Nahusha  plunged  into  dis- 
tress ?  How  was  he  hurled  down  on  the  Earth  ?  How,  in- 
deed, was  he  deprived  of  the  sovereignty  of  the  gods  ?  It 
behooveth  thee  to  recite  everything  to  me  !'-^ 

"Bhishma   said, — 'Even    thus   did    those   two   Rishis,    viz., 
Bhrigu  and  Agastya,  converse  with  each  other.     I  have  already 
told  thee  how  Nahusha,  when  he  first  become   the   chief  of  the 
gods,  acted  in  a  becoming  way.     Verily,  all  acts  of  human  and 
celestial  nature  flowed  from  that  high-souled  royal  sage."     Gifts 
of  light,  and  all  other   rites   of  a    similar    kind,  the   due   pre- 
sentation of  Valis,  and  all  rifces  as  are  performed   on    especirilly 
sacred  days,^ — all  these  were   properly    observed   by   the   high- 
souled  Nahusha  who  had    become    the  sovereign  of  the  deities.* 
Pious  acts  are  always  observed  by  those   that   are   possessed   of 
wisdom,  in  both   the  world   of  men    and    that   of  the   deities. 
Verily,  0  foremost  of  kings,  if  such  acts   are   observed,  house- 
holders always  succeed  in    acquiring   prosperity   and   advance- 
ment.    Even  such  is    the   effect    of  the   gift   of  lamps   and   of 
incense,  as   also   of  bows   and    prostrations,    to   the   deities.*"^ 
When  food  is  cooked,  the  first  portion  thereof  should  be  offered 
to  a  Brahraana.     The   particular  offerings   called   Vali   should 
also  be  presented  to  the  household  deities.     The  deities   become 
gratified  with  such  gifts.f*'     It   is   also   well   known    that   the 
measure  of  gratification    which   the   deities   derive   from   such 
offerings  is  a  hundred  times  as  great  as  that   which   the   house- 
holder  himself  derives  from   making   them.^     Persons   endued 
with  piety  and  wisdom    make   offerings   of  incense   and   lights, 
accompanying  them    with    bows   and    prostrations.     Such   acts 


*  The  Bombay  text  has  'vatsakah'  for  'utsavah.'  If  the  former 
reading  be  adopted,  it  would  mean  those  rites  that  are  performed  for 
the  prosperity  and  longevity  of  chiklren.  Of  course,  in  such  rites  also 
the  deities  are  worshipped  and  propitiated. — T. 

+  Fn'  Dviiaya'  so'u^  t^xt-!  read  -Grahaya'  meaning  guests. — T. 


Parva.]  anucasana  parva,  4S3 

are  always  fraught  with  advancement  and  prosperity    to    those 
that  do  them.*^     Those  rites  which  the  learned   go   through    in 
course  of  their  ablutions,  and  with    the   aid    of  waters,  accom- 
panied with   bows   unto    the   gods,  always   contribute   to   the 
gratification  of  the  gods.*     When  worshipped  with  proper  rites, 
the  highly-blessed    Pitris,  Rishis   possessed   of  wealth    of  asce- 
ticism, and  the  household  deities,  all  become  gratified.^**    Filled 
with  such  ideas,  Nahusha,  that  great  king,  when    he    obtained 
the   sovereignty    of  the    deities,  observed   all    these   rites    and 
duties  fraught  with    great   glory .■'^     Sometime   after,  the  good 
fortune  of  Nahusha  waned,  and  as  the   consequence  thereof,  he 
disregarded  all  these  observances  and  began  to   act   in    defiance 
of  all  restraints  in  the  manner  I    have    already  adverted   to.^'^ 
The  chief  of  the  deities,  in  consequence   of  his  abstention  from 
observing  the  ordinances  about  the  offers  of  incense   and   light, 
began  to  decline  in  energy.^^     His  sacrificial  rites  and   presents 
were  obstructed  by  Raksha^as.     It  was  at  this   time   that   Na- 
husha   yoked   that   foremost    of  Rishis,    viz.,    Agastya,  to   his 
car.^*     Endued    with  great    strength,    Nahusha,    smiling    the 
while,  set  that  gre.it  Rishi    quickly    to   the   task,  commanding 
him  to  bear  the  rehicle  from  the    banks   of  the   Saraswati   (to 
the  place  he  would    indicate).     At    this    time,  Bhrigu,  endued 
with    great   energy,  addressed    the   son    of  Mitravaruna,    say- 
ing,^^— Do  thou  close  thy    eyes   till    I   enter   into   the    matted 
locks   on   thy    head  ! — Having    said    this,  Bhrigu   of  unfading 
glory  and  mighty    energy    entered    into   the    matted    locks  of 
Agastya  who  stood  still  like  a    wooden    post,  for   hurline    kin 2" 
Nahusha  from    the    throne    of  Heaven.     Soon   after  Nahusha 
saw  Agastya  approach    him    for    bearing   his    vehicle."'"     Be- 
holding the  lord  of  the  deities,  Agastya  addressed  him,  saying, 
— Do  thou  yoke  me  to  thy  vehicle    without   delay  !     To   what 
region  shall  I  bear  thee  ?^^     O  lord  of  the  deities   I  shall    bear 
thee  to  the  spot    which   thou    mayst    be    pleased    to   direct  ! — 
Thus  addressed   by    him,  Nahusha   caused    the    ascetic    to   be 
yoked  to  his  vehicle."     Bhrigu,  who  was  staying    within    the 
matted  locks  of  Agastya,  became  highly    pleased   at  this  act  of 
Nahusha.     He  took  care  not  to  cast  his   eyes  upon    Nahusha.''*** 
Fully  acquainted  with  the   energy    which    the   illustrious   Na- 


484 


MAHAHHARATA. 


[Amic.isanika 


husha  had  acquired  in  consequence   of  the   boon    which   Brah- 
man had  granted  him,  Bhrigu  conducted  himself  in    this   way. 
Agastya  also,  though  treated  by  Nahusha  in  this    way,  did  not 
give  way  to  wrath."^     Then,  O  Bharata,  king  Nahusha   urged 
Agastya  on  with  his  goad.     The  righteous-souled  Rishi  did  not 
still  give  way  to  anger.     The  lord  of  the  deities,  himself  giving 
way  to  anger,  then  struck   Agastya  on  the  head  with    his    left 
foot.     When  the  Rishi  was  thus   struck  on    the    head,  Bhrigu, 
who  was  staying    within    Agastya's    matted    locks,--"-^  became 
incensed   and  cursed   Nahusha    of  sinful    soul,  saying, — Since 
thou  hast   struck    with   thy    foot    on    the    head   of  this   great 
Bishi,^*  do  thou,  therefore,  fall  down  on  the    Earth,  transform- 
ed into  a   snake,  0    wretch    of  wicked   understanding  ! — Thus 
cursed  by  Bhrigu  who  had  not  been  seen,  Nahusha   immediate- 
ly became  transformed    into   a   snake   and    fell   down    on   the 
Earth,  0    chief  of  Bharata's   race  ! — If,  O  monarch,  Nahusha 
had  seen  Bhrigu,  the  latter   would   not    then    have    succeeded, 
by  his  energy,  in  hurling  the   former   down    on  the  Earth.     In 
consequence  of  the  various  gifts    that  Nahusha   had    made,  as 
also   his  penances  and  religious   observances;-^"^^  though  hurled 
down  on  the   Earth,  0    king,  he    succeeded   in    retaining   his 
memory.     He  then  began  to   propitiate   Bhrigu  with  a  view  to 
the  working  out  of  the  curse.^®     Agastya   also,  filled  with  com- 
passion, joined  Nahusha  in  pacifying  Bhrigu  for  bringing  about 
an  end  of  the  curse.     At  last    Bhrigu  felt  compassion   for   Na- 
husha and  provided  for  the  working  out  of  the  curse.^^ 

"  'Bhrigu  said, — There  will  appear  a  king  (on  Earth)  of 
the  name  of  Yudhishthira,  the  foremost  of  his  race.  Even  he 
will  rescue  thee  from  this  curse  ! — Having  said  this,  the  Rishi 
vanished  in  the  very  sight  of  Nahusha.^"  Agastya  also,  of 
mighty  energy,  having  thus  accomplished  the  business  of  the 
true  Indra,  that  performer  of  a  hundred  sacrifices,  returned 
to  his  own  asylum,  worshipped  by  all  members  of  the  regene- 
rate order.^^  Thou  hast,  0  king,  rescued  Nahusha  from  Bhri- 
gu's  curse.  Verily,  rescued  by  thee,  he  ascended  to  the  region 
of  Brahman  in  thy  sight.^^  As  regards  Bhrigu,  having  hurled 
Nahusha  on  the  Earth,  he  went  to  the  region  of  Brahman  and 
informed  the  Grandsire  of  it.^^     The   Grandsire,  having  called 


l*arva.)  anucasana  parva.  485 

Indra  back,  addressed  the  deities,  saying, — Ye  deities,  through 
the  boon  I  had  granted  him,  Nahusha  had  obtained  the  sover- 
eignty of  Heaven.^*  Deprived,  however,  of  that  sovereignty 
by  the  enraged  Agastya,  he  has  been  hurled  on  the  Earth, 
Ye  deities,  ye  will  not  succeed  in  living  without  a  chief  l^'' 
Do  ye,  therefore,  once  more  install  Indra  in  the  sovereignty 
of  Pleaven  ! — Unto  the  Grandsire,  0  son  of  Pritha,  who  said 
so  unto  them,  the  deities,  filled  with  joy,  replied,  saying, — So 
be  it  !  The  divine  Brahman  then,  0  best  of  monarchs,  in- 
stalled Indra  in  the  sovereignty  of  Heaven.  Made  once  more 
the  chief  of  the  deities,  Vasava  began  to  shine  in  beauty  and 
resplendence.  Even  this  is  what  occurred  in  days  of  yore 
through  the  transgressions  of  Nahusha.^*^"^®  In  consequence, 
however,  of  the  merits  he  had  acquired  through  acts  of  the 
kind  I  have  mentioned,  Nahusha  succeeded  in  once  more  re- 
gaining his  lost  position.  Hence,  when  evening  comes,  persona 
leading  the  domestic  mode  of  life  should  give  lights.^'-^  The 
giver  of  lights  is  sure  to  acquire  celestial  sight  after  death. 
Verily,  givers  of  light  become  as  resplendent  as  the  full  moon.*° 
The  giver  of  lights  becomes  endued  with  beauty  of  form  and 
strength  for  as  many  years  as  correspond  with  the  number  of 
twinkles  for  which  the  lights  given  by  him  burn  or  blaze.'  "**^ 


Section  CI. 

"Yudhishthira  said, — 'Where  do  those  foolish,  wretched,  and 
sinful  men  go,  0  chief  of  men,  that  steal  or  misappropriate 
such  articles  as  belong  to  Brahuianas  ?'^ 

"Bhishma  said, — 'I  shall,  in  this  connection,  0  Bhilrata, 
recite  to  thee  the  old  narrative  of  a  conversation  between  a 
Chandala  and  a  low  Kshatriya.f" 

"  'The  person   of  the   royal    order   said, — Thou   seemest,  0 

*  'Jwalante'  has  'dwipah'  for  its  nominative  understood.  A  twinkle 
occupies  an  instant  of  time.  What  is  said  here  is  that  the  giver  of 
lights  becomes  endued  with  beauty  and  strength  for  as  maiiy  years  as 
the  number  of  instants  for  which  the  lights  giveu  by  him  are  been  to 
burn.— T. 

t  'Kshatrabandhu'  implies  a  low  or  vile  Kshatriya.— T. 


4S6  MAHABHA.RATA.  [Anuccisanika 

Chandala,  to  be  old  in  years,  but  thy  conduct  seems  to  be  like 
that  of  a  boy  !  Thy  body  is  besmeared  with  the  dust  raised 
by  dogs  and  asses,  but  without  minding  that  dust  thou  art 
anxious  about  the  little  drops  of  vaccine  milk  that  have  fallen 
upon  thy  body  P  It  is  plain  that  such  acts  as  are  censured  by 
the  righteous  are  ordained  for  the  Chandala.  AVhy,  indeed, 
dost  thou  seek  to  wash  off  the  spots  of  milk  from  thy  body  ?** 

'"The  Chandala  said, — Formerly,  0  king,  certain  kine  be- 
longing to  a  Brahmana  were  stolen.  While  they  were  being 
carried  away,  some  milk  from  their  udders  fell  upon  a  number 
of  Soma  plants  that  grew  by  the  road-side.  Those  Erahmanas 
that  drank  the  juice  of  the  plants  thus  bedewed  with  milk,^ 
as  also  the  king  who  performed  the  sacrifice  in  which  that 
Soma  was  drunk,  had  to  sink  in  hell.  Indeed,  for  having  thus 
appropriated  something  that  had  belonged  to  a  Brahmana,  the 
king  with  all  the  Brahmanas  that  had  assisted  him  had  to  go 
to  hell.*^  All  those  men  also,  Brahmanas  and  Kshatriyas,  that 
drank  milk  or  ghee  or  curds,  in  the  palace  of  the  king  who 
had  stolen  the  Brahmana's  kine,  had  to  fall  into  hell.'^  The 
stolen  kine  also,  shaking  their  bodies,  slew  with  their  milk  the 
sons  and  grandsons  of  those  that  had  stolen  them,  as  also  the 
king  and  the  queen  although  the  latter  treated  the  animals 
with  great  care  and  attention.^  As  regards  myself,  0  king, 
I  used  to  live  in  the  observance  of  the  vow  of  Brahmacharyya 
in  that  place  where  these  kine  were  placed  after  they  had 
been  stolen  away.  The  food  I  had  obtained  by  begging  became 
sprinkled  over  with  the  milk  of  those  kine.^  Having  taken 
that  food,  O  thou  of  the  royal  order,  I  have,  in  this  life,  be- 
come a  Chandala.  The  king  who  had  stolen  the  kine  belong- 
ing to  a  Brahmana  obtained  an  infamous  end.'^"  Hence,  one 
should  never  steal  or  appropriate  anything  that  belongs  to  a 
Brahmana.  Behold,  to  what  state  I  am  reduced  in  consequence 
of  my  having  eaten  food  that  had  been  sprinkled  over  with 
milk  belonging  to  a  Brahmana  !^^  It  is  for  this  reason  that 
Soma  plants  become  unsaleable  by  a  person  possessed  of  wisdom. 

*  Literally,  'Why  doest  thou  dip  such  parts  of  thy  body  mto  a    pond 
of  water?'— T. 


Parva.]  anucasana  part  a.'  4S7 

They  who  sell    the   Soma   plant   arc   censured   by   the    wise.^" 
Indeed,  O  son,  they  who  purchase  Soma  and  they    who   sell  it, 
both  sink  in  the  hell  called  Raurava   when,  departing  from  this 
world,  they  repair  to  the  region    of  Yama.^^     That    man    who, 
possessing  a  knowledge  of  the  Vedas,  duly   sells   Soma,  becomes 
in  his  next  life  a  usuer  and    quickly    meets    with   destruction.^* 
For  three-hundred  times  he  has  to  sink    into    hell    and    become 
transformed  into  an  animal  that   subsists   upon    human    ordure. 
Serving  a  person  that  is  vile  and  low,  pride,  and   rape   upon    a 
friend's  wife,^^  if  weighed    against  one    another   in    a   balance, 
would  show  that  pride,  which  transcends    all    restraints,  is   the 
heaviest.     Behold  this  dog,  so  sinful  and  disagreeably  pale   and 
lean  I^"     (He  was  a    human    being    in    his   former   life).     It   is 
through  pride  that  living  creatures  attain  to   such   a    miserable 
end.     As  regards  myself,  I  was  born    in   a   large    family,"  in  a 
former  birth  of  mine,  O  lord,  and  I  was   a  thorough    master  of 
all  branches  of  knowledge  and   all    the   sciences.     I    knew   the 
gravity  of  all  these  faults,  but  influenced    by    pride,^"  I  became 
blinded  and  ate  the  meat  attached  to  the  vertebral    columns   of 
animals.     In    consequence   of  such   conduct    and   such    food,^* 
I  have  attained   to   this   state.     Behold    the    reverses   brought 
about  by  Time  !     Like  a  person  whose   cloth  has  taken    fire    at 
one  end,  or  who   is   pursued   by  bees,"°  behold,  I  am  running, 
penetrated  with  fear,  and  smeared  with  dust  !     They  that   lead 
the  domestic  mode  of  life  are  rescued  from  all  sins   by    a   studv 
of  the  Vedas,-^  as  also  by  gifts  of  other   kinds,  as   declared    by 
the  wise.*     0    thou  of  the   royal    order,  a   Brahmana   that   is 
sinful  in  conduct,  becomes  rescued  from    all    his   sins   by    study 
of  the  Vedas,  if  he  betakes  himself  to  the    forest    mode   of  life 
and  abstains  from  attachment  of  every  kind.     O  chief  of  Ksha- 
triyas,  I  am,  in  this  life,  born  in  a  .sinful    order  '--"-^     I  fail    to 
see  clearly  how    I   may    sticceed    in    cleansing    myself  from    all 
sins.     In  conse][uence  of  some  meritorious  act  of  a  former   life, 
I  have  not  lost  the  memory   of  my    jirevious   trives.-*     0  king, 
I  throw  myself  on  thy  mercy  !     I  ask  thee  '     Do   thou    resolve 

*  The  study  of  the  Vedas  is  regarded  as  equivalent  in  merit  to   gifts. 
nencea;t;iil    gifts  of  articles  are  spoken  of  as  'gifts  of  other  kinds.' — T. 


488  MATTARnARATA.  [Auucrfsdnika 

my  doubt.  By  what  auspicious  course  of  conduct  shoull  I 
wish  to  achieve  ray  emancipation  ?  0  foremost  of  men,  by 
what  means  shall  I  succeed  in  getting  rid  of  my  status  as  a 
Chandala  ?— -^ 

"  'The  person  of  the  royal  order  said, — Know,  0  Chandala, 
the  means  by  which  thou  mayst  be  able  to  attain  to  emancipa- 
tion. By  casting  off  thy  life-breaths  for  the  sake  of  a  Brah- 
mana,  thou  mayst  attain  a  desirable  end  !'^  By  throwing  thy 
body  on  the  fire  of  battle  as  a  libation  to  the  beasts  and  birds 
of  prey  for  the  sake  of  a  Brahmana,  indeed,  by  casting  off 
thy  life-breaths  thus,  thou  mayst  achieve  emancipation  1  By 
no  other  means  wilt  thou  succeed  in  achieving  it  ! — '^^ 

"Bhishma  continued, — 'Thus  addressed,  that  Chandala,  O 
scorcher  of  foes,  poured  his  life-breaths  as  a  libation  on  the  fire 
of  battle  for  the  sake  of  protecting  a  Brahman a's  wealth  and 
as  the  consequence  of  that  act  attained  to  a  very  desirable 
end.^®  Hence,  0  son,  thou  shouldst  always  protect  the  property 
of  the  Brahmanas,  if,  0  chief  of  Bharata's  race,  thou  desirest, 
0  thou  of  mighty  arms,  an  end  consisting  of  eternal  felicity  !'^® 


Section  CII. 

"Yudhishthira  said, — '0  grandsire,  it  has  been  said  that  all 
righteous  men  attain  to  the  same  region  after  death.  It  ia 
true,  0  Bharata,  that  there  is  difference  of  position  or  status 
among  them  V^ 

"Bhishma  said, — 'By  different  deeds,  0  son  of  Pritha,  men 
attain  to  different  regions.  They  who  are  righteous  in  conduct 
attain  to  regions  of  felicity,  while  they  who  are  sinful  attain 
to  regions  that  are  fraught  with  misery.^  In  this  connection 
is  cited  the  old  narrative  of  the  discourse,  O  son,  between  the 
ascetic  Gautama  and  Vasava.^  A  certain  Brahmana  of  the 
name  of  Gautama,  mild  and  self-restrained  and  with  all  his 
senses  under  complete  control,  beheld  an  infant  elephant  that 
had  lost  his  mother  and  that  was  exceedingly  cheerless  on  that 
account.*  Full  of  compassion  and  steady  in  the  observance  of 
his  vows,  the  ascetic  nursed  that  infant  animal.  After  a  long 
time  the  little  beast  grew  up  into  a  large  and  mighty  elephant.^ 


Parva.]  lNUrA.S.\NA  PARVl!  4S9 

One  day,  Indra,  assuming  the  form  of  king  Dhritarashtra, 
seized  that  mighty  elephant  which  was  as  huge  as  a  hill  and 
from  whose  rent  temples  the  juice  was  trickling  down.*  Be- 
holding the  elephant  dragged  away,  the  great  ascetic  Gautama 
of  rigid  vows  addressed  king  Dhritarashtra  and  said/  — 0  un- 
grateful Dhritarashtra,  do  not  rob  me  of  this  elephant.  It  is 
looked  upon  by  me  as  a  son  and  I  have  reared  it  with  much 
pain.  It  is  said  that  between  the  righteous,  friendship  springs 
up  if  only  they  exchange  seven  words.*  Thou  shouldst  see, 
O  king,  that  the  sin  of  injuring  a  friend  does  not  touch  thee  !® 
It  behooveth  thee  not,  0  king,  to  take  away  by  force  this 
elephant  that  brings  me  my  fuel  and  water,  that  protects  my 
asylum  when  I  am  away,  that  is  exceedingly  docile  and  obe- 
dient to  his  instructor,  that  is  mindful  of  doing  all  the  offices 
that  his  preceptor  commands,  that  is  mild  and  well-broken, 
and  that  is  grateful  and  very  dear  to  me  !  Indeed,  thou 
shouldst  not  bear  it  away,  disregarding  ray  protestations  and 
cries  !— «-^« 

'"Dhritarashtra  said, — I  shall  give  thee  a  thousand  kine,  a 
hundred  maid- servants,  and  five  hundred  pieces  of  gold.  I  shall 
also,  0  great  Rishi,  give  thee  diverse  other  kinds  of  wealth. 
What  use  can  Brahmanas  have  with  elephants  ? — ^^ 

"  'Gautama  said, — Keep,  0  king,  thy  kine  and  maid-ser- 
vants and  coins  of  gold  and  various  gems  and  diverse  other 
kinds  of  wealth  !  What,  0  monarch,  have  Brahmanas  to  do 
with  wealth  ? — ^" 

"  'Dhritarashtra  said, — Brahmanas  have  no  use  for  elephants. 
Verily,  0  learned  Brahmana,  elephants  are  meant  for  persons 
of  the  royal  order.  In  taking  away  an  animal,  viz.,  this  fore- 
most of  elephants,  for  my  use  as  a  vehicle,  I  cannot  be  regarded 
as  committing  any  sin.  Do  thou  cease  obstructing  me  in  this 
way,  0  Gautama  ! — ^^ 

'"Gautama  said, — 0  illustrious  king,  repairing  even  to   thafc 

— — ' — -— ■ — 

*  Literally,  "frieniiship   is   seven-worded.'     Sometimes   the   same   ex- 
pression is  understood   as  meaning   'seven-paced.'     The   sense,  of  coursei 
is  tliat  if  the  righteous  meet  and   exchange  seven   words   (or,  walk    with 
i  each  other  for  only  seven  steps),  they  become  friends. — T, 

[     62     ] 


490  MAHATtHARATA'.  [Anuc<i8anik& 

region  of  Yama  where  the  righteous  live  in  joy   and   the   sinful 
in  grief,  I  shall  take  fiom  thee  this  my  elephant  ! — ^* 

"  'Dhricarashtra  said, — They  that  are  destitute  of  (religious) 
aets,  they  that  have  no  faith  and  are  atheists,  they  that  are 
of  sinful  souls  and  are  always  engaged  in  gratifying  their 
senses,  only  they  have  to  go  to  the  region  of  Yama  and  endure 
the  misery  he  inflicts.  Dhritarashtra  shall  go  to  a  higher 
region,  and  not  thither  I — ^^ 

"  'Gautama  said, — The  region  of  Yama  is  such  that  men  are 
there  controlled.  No  untruth  can  be  told  there.  Only  truth 
prevails  in  that  place.  There  the  weak  persecute  the  strong. 
Repairing  thither  I  shall  force  thee  to  yield  up  this  elephant 
to  me  !— ^^ 

"  'Dhritarashtra  said, — Only  those  persons  that,  intoxicated 
with  pride,  conduct  themselves  towards  their  eldest  sister  and 
father  and  mother  as  towards  foes,  have  to  repair,  0  great 
ascetic,  to  such  a  region.  I  shall  repair  to  a  higher  region. 
Indeed,  Dhritarashtra  shall  not  have  to  go  thither  ! — ^^ 

"  'Gautama  said, — The  region,  called  Mandakiui,  of  king 
Vaigravana  i^i  attained  by  those  highly  blessed  persons  for  whom 
are  every  joy  and  comfort.  There  Gandharvas  and  Yakshas 
and  Apsaras  live,  (gladdening  all  the  denizens  with  enchanting 
dances  and  music).  Repairing  even  thither,  0  king,  I  shall 
force  thee  to  yield  up  this  elephant  to  me  ! — ■^'^ 

"  'Dhritarashtra  said, — Those  persons  who  regard  hospitality 
to  guests  as  a  vow,  who  are  observant  of  good  vows  (having 
other  objects),  who  give  shelter  to  Brahmanas,  and  who  eat  what 
remains  after  distribution  among  all  those  that  are  dependent 
upon  them,  adorn  the  region  called  Mandakini  of  Kuvera.  (I 
shall  not  go  thither,  for  a  higher  region  is  reserved  for'  me  !) — ^^ 
"  'Gautama  said, — If  thou  repairest  to  those  delightful 
woods,  decked  with  flowers,  that  stand  on  the  summit  of  Meru, 
that  echo  with  the  melodious  voice  of  Kinnaris,  and  that  are 
graced  with  beautiful  Jamvus  of  wide-spreading  branches,  I 
shall  proceed  even  thither  and  force  thee  to  yield  up  this 
elephant  to  me  ! — "" 

"  'Dhritarashtra  said, — Those  Brahraanas  that   are   end.ued 
with  mild   dispositions,  that   are   devoted   to   truth,  that   are 


11 


larva.]  anucasana  parva.  491 

possessed  of  great  learnii)g  in  the  scriptures,  that  are  com- 
passionate unto  all  creatures,  that  study  the  Puranas  with  all 
the  histories,  that  pour  libations  on  the  sacred  fire  and  make 
gifts  of  honey  unto  the  Brahmanas,"^  repair  to  such  regions, 
O  great  Rishi !  I  shall  repair  to  a  region  that  is  higher.  In- 
deed, Dhritarashtra  shall  not  go  thither.  If  thou  art  ac- 
quainted with  any  other  well-known  region  of  felicity,  speak 
unto  me,  for  I  shall  repair  even  thither  ! — -^ 

"  'Gautama  said, — If  thou  proceedest  to  the  woods  owned 
by  Narada  and  held  dear  by  him,  that  are  adorned  with  flowers 
and  that  echo  with  the  melodious  songs  of  the  prince  of 
Kinnaras,  and  that  are  the  eternal  abode  of  Gandharvas  and 
Apsaras,  I  shall  follow  thee  thither  and  force  thee  to  yield  up 
this  elephant  to  me  ! — "^ 

"  'Dhritarashtra  said, — They  who  never  solicit  alms,  they 
Avho  cultivate  music  and  dancing,  and  always  rove  about  in 
joy,  proceed  to  such  regions.  0  great  Rishi,  I  shall  repair  to 
a  region  that  is  higher.  Indeed,  Dhritarashtra  shall  not  have 
to  go  thither  ! — ^^ 

"  'Gautama  said, — If  thou  goest  to  that  region  where  the 
Uttara-Kurus  blaze  in  beauty  and  pass  their  days  in  gladness, 
0  king,  in  the  company  of  the  very  deities,  where  those  beings 
that  have  their  origin  in  fire,  those  that  have  their  origin  in 
water,  and  those  having  their  origin  in  mountains,  reside  in 
happiness,'^^  and  where  Cakra  raineth  down  the  fruition  of 
every  wish,  and  where  women  live  in  perfect  freedom,  unres- 
trained by  rules  of  any  kind  regulating  their  conduct  or 
motions,  and  where  there  is  no  feeling  of  jealousy  among  both 
the  sexes, — if  thou  repairest  thither,  even  thither  shall  I  proceed 
and  force  thee  to  yield  up  this  elephant  to  me  ! — "^^ 

"  'Dhritarashtra  said, — Those  men  that  are  freed  from  de- 
sire with  respect  to  all  articles  of  enjoyment,  that  abstain  from 
meat,  that  never  take  up  the  rod  of  chastisement,  and  never 
indict  the  least  harm  on  mobile  and  immobile  creatures,  that 
have  constituted  themselves  the  souls  of  all  creatures,-'  that 
never  accost  others  by  pronouncing  blessings  upon  them,  that 
are  entirely  freed  from  the  idea  of  meam,  that  have  cast  off 
attachments  of  every  kind,  that   regard  gain   and  loss   as  also 


492  MAHABHARATA.  [Anucdsunika 

praise  and  blame  as  equal, — only  those  men,  0  great  Rishi, 
repair  to  such  regions.  I  shall  repair  to  a  higher  region. 
Verily,  Dhritarashtra  shall  not  go  thither  I — -^ 

"  'Gautama  said, — Next  to  these  blaze  in  beauty  those  eter- 
nal regions,  redolent  with  excellent  perfumes,  that  are  free 
from  passions  of  every  kind  and  that  are  destitute  of  sorrow. 
These  constitute  the  abode  of  the  high-souled  king  Soma.  If 
thou  repairest  thither,  even  thither  shall  I  proceed  and  force 
thee  to  yield  up  this  elephant  to  me  ! — ^* 

"  'Dhritarashtra  said, — Those  men  that  always  make  gifts 
■without  receiving  any  gift,  who  never  accept  any  service  from 
others,  who  own  nothing  which  they  cannot  give  to  a  deserv- 
ing person,  who  are  hospitable  to  all  creatures,  who  are  in- 
clined to  show  grace  to  every  one,^*^  who  are  endued  with  for- 
giving dispositions,  who  never  speak  ill  of  others,  who  protecfc 
all  creatures  by  throwing  over  them  the  shroud  of  compassion, 
and  who  are  always  righteous  in  their  behaviour, — only  those ' 
men,  0  great  Rishi,  proceed  to  such  regions.  I  shall  proceed! 
to  a  higher  region.  Verily,  Dhritarashtra  shall  not  go  there  ! — ^* 

"  'Gautama  said, — Next  to  these  blaze  in   beauty   other   re- 
gions that  are   eternal,  free  from   passion   and   Darkness  an( 
sorrow,  and  that  lie  at  the  foot  of  the  high-souled  deity  of  the 
Sun.     If  thou  repairest  thither,  even   thither  shall   I   go   and] 
force  thee  to  yield  up  this  elephant  to  me  !— ^- 

"  'Dhritarashtra  said, — Those  men  that  are  attentive  to  the  \ 
study  of  the  Vedas,  that  are  devoted    to   the   service   of  their 
preceptors,  that  are  observant  of  penances  and    excellent  vows,  i 
that  are  firm  in  truth,  that  never  utter  anything  that   smacks 
of  disobedience  or  enmity  to  their   preceptors,  that   are  always 
alert,  and  ever  ready  in  the  service  of  seniors  and  preceptors,^* 
— they  repair,  0  great  Rishi,  to   such  regions,  they   that   are] 
pure  (of  mind  and  body),  that  are  endued    with  cleansed  soulsj 
that  are  of  restrained  speech,  that   are  firm    in  truth,  and  that 
are  well  versed  in  the  Vedas.     I  shall  proceed    to  a  higher  re- 
gion !     Verily,  Dhritarashtra  shall  not  go  thither  ! — ^^ 

"  'Gautama  said, — Next  to  those  are  the  eternal  regionsl 
that  blaze  in  beauty,  that  are  redolent  with  excellent  per-| 
fumes,  that  are  free    from    passion,  and    that   are   destitute   of 


parva.]  anucasana  parva.  493 

every  sorrow.  They  constitute  the  abode  of  the  high-souled 
king  Varuna.  If  thou  proceedest  thither,  even  thitlier  shall 
I  go  and  force  thee  to  yield  up  this  elephant  to  me  !— ^^ 

"  'Dhritarashtra  said,— Those  men  who  worship  the  deities 
by  observing  the  vow  called  Chaturniasya,  that  perform  a 
hundred  and  ten  sacrifices,  that  pour  libations  every  day  on 
their  sacred  fire  with  devotion  and  faith  for  three  years  agree- 
ably to  the  ordinances  declared  in  the  Vedas,^^  that  bear 
■without  flinching  the  burthen  of  all  duties,  that  walk  steadily 
along  the  way  trod  by  the  righteous,  that  steadily  sustain  the 
course  of  conduct  followed  by  the  righteous-souled,— only  they 
repair  to  such  regions.  I  shall  repair  to  a  higher  region. 
Verily,  Dhritarashtra  shall  not  go  thither  !— ^^ 

"  'Gautama  said, — Above  them  are  the  regions  of  Indra, 
free  from  passion  and  sorrow,  that  are  difficult  of  access  and 
coveted  by  all  men.  Proceeding  even  to  the  abode  of  Indra 
himself  of  mighty  energy,  I  shall,  0  king,  force  thee  to  yield 
up  this  elephant  to  me  • — ^^ 

"  'Dhritarashtra  said, — He  who  lives  for  a  hundred  years, 
■who  is  endued  with  heroism,  who  studies  the  Vedas,  and  who 
performs  sacrifices  with  devotion,  verily,  such  men  proceed  to 
the  region  of  Cakra.  I  shall  repair  to  a  higher  region.  Verily, 
Dhritarashtra  shall  not  go  there  ! — ^^ 

"  'Gautama  said, — Above  the  Heavens  are  the  regions  of  the 
Prajapatis,  of  superior  felicity,  abounding  in  every  happiness, 
and  divested  of  sorrow.  Belonging  to  those  puissant  ones  from 
whom  the  creation  has  sprung,  they  are  coveted  by  all  persons. 
If  thou  repairest  thither,  even  thither  shall  I  go  and  force 
thee  to  yield  up  this  elephant  to  me  ! — *° 

"  'Dhritarashtra  said, — Those  kings  that  have  bathed  upon 
the  completion  of  the  Rajasuya  sacrifice,  that  are  endued  with 
righteous  souls,  that  have  protected  their  subjects  properly, 
and  that  have  washed  their  limbs  with  sanctified  water  upon 
the  completion  of  the  Horse-sacrifice,  repair  to  such  regions. 
Verily,  Dhritarashtra  shall  not  go  there  ! — *^ 

"  'Gautama  said, — Next  to  those,  blaze  in  beauty  those 
eternal  regions,  redolent  with  declicious  perfumes,  freed  from 
passion,  and  transcending  all  sorrow.    Those  are  the  regions  of 


49^!  MAHABHAUATA.  [Anuiidaaiiika 

kine,  difficult  of  attainment,  where  oppression  can  never  be. 
If  thou  reuairest  thither,  I  shall  proceed  even  thither  and 
force  thee  to  yield  up  this  elephant  to  me  ! — *^ 

"'Dhritarashtra  said, — He  who,  owning  a  thousand  kine, 
gives  away  a  hundred  kine  every  year,  or  owning  a  hundred 
kine  gives  away  ten  every  year  to  the  best  of  his  might,  or 
owning  only  ten  or  even  five  kine  gives  away  therefrom  one 
cow,*^  and  they  who  attain  to  a  mature  old  age  practising 
the  vows  of  Brahmacharyya  all  their  days,  who  obey  the 
declarations  of  the  Vedas,  and  who,  endued  with  energy  of  mind, 
betake  themselves  to  sojourns  to  sacred  waters  and  shrines, 
dwell  in  felicity  in  the  region  of  kine.**  They  who  repair  to 
Prabhasa  and  Manasa,  the  lakes  of  Pushkara,  the  large  lake 
called  Mahatsara,  the  sacred  woods  of  Naimisha,  Vahuda,  Kara- 
toya,*^  Ganga,  Gayagiras,  Vipa(;a,  Sthulavaluka,  Krishna,  the 
five  rivers  (of  the  Punjab),  the  extensive  lake  called  Maha- 
hrada,*^  Gomati,  Kau9iki,  Champa,  Saraswati,  Dri^adwati,  and 
Yamuna, — indeed  those  illustrious  Brahman  as,  steady  in  the 
observance  of  vows,  who  sojourn  to  these  sacred  waters, — repair 
to  the  regions  of  which  thou  speakest.  Endued  with  celestial 
bodies  and  adorned  with  celestial  garlands,  those  blessed  in- 
dividuals, always  emitting  the  most  delightful  perfumes,  repair 
to  those  regions  of  joy  and  gladness.  Verily,  Dhritarashtra 
shall  not  go  there  ! — *'"*® 

"  'Gautama  said, — Next  to  these  are  regions  where  there  is 
no  fear  of  the  least  cold  or  heat,  no  hunger,  no  thirst,  no  pain, 
no  sorrow,  no  joy,*^  no  one  that  is  agreeable  or  disagreeable,  no 
friend,  and  no  enemy  ;  where  decrepitude  and  death  are  not,  and 
where  there  is  neither  righteousness  nor  sin.  Proceeding  even 
to  that  region  which  is  freed  from  passion,  which  abounds  with 
equable  happiness,  and  where  there  is  wisdom  and  the  attri- 
bute of  Sattwa, — verily,  proceeding  to  even  that  sacred  abode 
of  the  self- born  Brahman, — I  shall  force  thee  to  yield  up  this 
elephant  to  me  ! — ®°"^^ 

"  'Dhritarashtra  said, — They  who  are  freed  from  all  attach- 
ments, who  are  possessed  of  cleansed  souls,  who  are  steady  in 
the  obs^vance  of  the  foremost  vows,  who  are  devoted  to  the 
Yoga  th'at  depend;?  on'tranquitising  the   mind;  and   wlio  have- 


Parva.]  anuoasana  parva.  495 

(in  this  life)  attained  to  the  happiness  of  Heaven,— those  per- 
sons wedded  to  the  attribute  of  Sattwa — attain  to  the  sacred 
region  of  Brahman.  0  great  ascetic,  thou  shalt  not  be  able  to 
discover  Dhrifcarashtra  there  ! — ''-"^^ 

"  'Gautama  said, — There  where  the  foremost  of  Rathan- 
taras  is  sung,  where  altars  are  strewn  with  the  sacred  Ku(;a, 
blades,  for  the  performance  of  Pundarika  sacrifices,  there  where 
Soma-drinking  Brahmanas  sojourn  on  vehicles  drawn  by  ex- 
cellent steed?,*  proceeding  even  thither  I  shall  force  thee  to 
yield  up  this  elephant.^*  I  think  thou  art  the  slayer  of  Vritra, 
viz.,  the  deity  that  has  performed  a  hundred  sacrifices,  engaged 
in  roving  through  all  the  regions  of  the  universe  !  I  hope  I 
liave  not,  through  mental  weakness  (in  not  recognising  thee 
before)  committed  any  fault  by  the  words  I  have  addressed 
thee  \—^° 

"  'The  deity  of  a  hundred  sacrifices  said, — Yes,  I  am 
Maghavat.  I  came  to  the  world  of  human  beings,  for  peiz- 
iwy  this  elephant.  I  bow  to  thee.  Do  thou  command  me ! 
I  shall  readily  accomplish  all  that  thou  mayst  be  pleased 
to  say  !— ^^ 

"  'Gautama  said, — Do  thou  give  me,  0  chief  of  the  deities, 
this  elephant  that  is  of  white  complexion  and  that  is  so  young, 
for  it  is  only  ten  years  of  age.  I  have  brought  it  up  as  a 
child  of  my  own.  Dwelling  in  these  woods,  it  has  grown 
under  my  eye  and  has  been  to  me  a  dear  companion.  Do  thou 
set  free  this  my  child  that  thou  hast  seized  and  wishest  to  drag 
away ! — ^^ 

"  'The  deity  of  a  hundred  sacrifices  said, — This  elephant 
that  has  been  a  son  to  thee,  O  foremost  of  Brfihmanas,  cometh 
to  thee,  looking  wistfully  at  thee  !  Behold,  it  scents  thy  feet 
with  its  nostrils  !  My  salutations  to  thee  ■  Do  thou  pray  for 
my  welfare  ! — ^® 

'"Gautama  said, — 0  chief  of  the  deities,  I  do  always  think 
of  thy  good  !     I  always   oti'er   thee   worship  '     Do   thou    also, 

*  The  Bombay  text  has  'Soinapithi'  and  "upaNiiti'  iiihtead  of  'iipa- 
yanti.'  The  Bengal  texts  read  'Somavithi'  which  seems  to  be  inaccurate. 
The  sense  seems  to  be  that  of  'Somapithi'  or  drinker  of  (.-acrificial ) 
Soma.— T. 


^^^  MAHARHARATA.  [ArtVCrifinvika 

O  Cakra,  bestow  thy  blessings  on  me  !  Given  by  thee,  I  ac- 
cept this  elephant  ! — ^' 

"  'The  deity  of  a  hundred  sacrifices  said, — Amongst  all  those 
high-souled  and  foremost  of  Rishis  that  firmly  adhere  to  truth 
and  that  have  the  Vedas  planted  in  their  heart,  thou  alone 
hast  been  able  to  recognise  me.  For  this  reason  I  am  exceed- 
ingly gratified  with  thee  !®<*  Do  thou,  therefore,  0  Brahmana, 
come  with  me  quickly,  accompanied  by  this  thy  son  !  Thou 
deservest  to  attain  to  diverse  regions  of  great  felicity  without; 
the  delay  of  even  a  single  day  ! — '^* 

"Bhishma  continued, — 'Having  said  these  words,  the  wielder 
of  the  thunderbolt,  taking  Gautama  with  him  and  placing 
him  before,  along  with  his  son,  viz.,  that  elephant,  proceeded 
to  Heaven,  that  is  difficult  of  attainment  by  even  the  right- 
eous.^- He  who  would  listen  to  this  history  every  day  or  would 
recite  it,  restraining  his  senses  the  while,  proceeded  (after 
death)  to  the  region  of  Brahman  even  as  Gautama  himself.'  "** 


Section  GUI. 

"Yudhishthira  said, — 'Thou  hast  discoursed  to  us  on  diverse 
kinds  of  gift,  on  tranquillity  of  soul,  on  Truth,  on  compassion, 
on  contentment  with  one's  wedded  wife,  and  the  merits  of 
gift.^  It  is  known  to  thee,  0  grandsire,  that  there  is  nothing 
whose  puissance  is  superior  to  that  of  Penances,  It  behooveth 
thee  to  expound  to  us  what  constitutes  the  highest  penance  !'* 

"Bhishma  said, — 'I  tell  thee,  0  Yudhishthira,  that  one 
attains  to  a  region  of  felicity  that  corresponds  with  the  kind 
of  penances  that  one  observes.  This  is  what  I  hold,  O  son  of 
Kunti,  that  there  is  no  Penance  that  is  superior  to  abstention 
from  food  1*  In  this  connection  is  recited  the  ancient  narra- 
tive of  the  discourse  between  Bhagiratha  and  the  illustrious 
Brahman  (the  Grandsire  of  the  Creation).*  It  has  been  heard 
by  us,  0  Bharata,  that  Bhagiratha  attained  to  that  region 
which  transcends  that  of  the  deities,  of  kine,  and  of  the 
Rishis.®  Beholding  this,  O  monarch,  the  Grandsire  Brahman, 
addressing  Bhagiratha,  said, — How,  0  Bhagiratha,  hast  thou 
attaiued  to   this   region    thi.t    is     so    difficult    of  attainment  ?' 


l*arva.]  ANUCASANA   PAKVA!  497 

Neither  the  deities,  nor  Gandharvas,  nor  human  beings,  O 
Bhagiratha,  succeed  in  coming  here  without  having  practised 
the  severest  austerities,  ilow,  indeed,  hast  thou  attained  to 
this  region  ? — '^ 

"  'Bhagiratha  said, — I  used  to  make  gifts  of  hundred  thou- 
sands of  gold  coins  unto  the  Brahmanas,  observing  the  Brahma- 
charyya  vow  all  the  while.  It  is  not  through  the  merit  of 
those  gifts,  O  learned  one,  that  I  have  attained  to  this  region.^ 
I  performed  the  Ekaratri  sacrifice  for  ten  times,  and  the  Pan- 
charatri  sacrifice  for  as  many  times.  The  Ekada^aratri  sacri- 
fice was  performed  by  me  eleven  times.  The  great  sacrifice  of 
Jyotishtoma  was  performed  by  me  a  hundred  times.  It  is 
not,  however,  through  the  merits  of  those  sacrifices  that  I  have 
attained  to  this  region  of  felicity.*^  For  a  hundred  years 
I  lived  continuously  by  the  side  of  the  holy  Jahnavi,  all  the 
while  practising  the  severest  austerities.  There  I  made  gifts 
unto  the  Brahmanas  of  thousands  of  males  and  innumerable 
female  slaves.^"  By  the  side  of  the  Pushkara  lakes  I  made 
gifts  unto  the  Brahmanas,  for  a  hundred  thousand  times,  a 
hundred  thousand  steeds,  and  two  hundred  thousand  kine.^^ 
I  also  gave  away  a  thousand  damsels  of  great  beauty,  each 
adorned  with  golden  moons,  and  sixty  thousand  more,  decked 
with  ornaments  of  pure  gold.  It  is  not,  however,  through  the 
merits  of  those  acts  that  I  have  succeeded  in  attaining  to  these 
rec^ions.f  ^"  0  lord  of  the  universe,  performing  those  sacrifices 
known  by  the  name  of  Gosava,  I  gave   away    ten   Arvudas   of 


*  The  'Ekaratri,'  'Pan char atri,'  and  'EkadaQaratri'  sacrifices  consist 
of  fasts  and  gifts  for  the  periods  indicated  by  the  names,, rz's.,  one 
night,  five  nights,  and  eleven  nights. — T. 

t  'Gokleu  moons'  imply  those  well-carved  and  beautifully  fringed 
discs  of  gold  that  are  worn  by  Hindu  ladies  on  the  forehead  and  that 
hang  by  thin  chains  of  gold  attached  to  the  hair.  In  Bengal,  ladies  of 
respectable  houses  wear  a  kind  of  ornament  called  'Chandrahara'  or  the 
moon-wreath.  This  ornament  is  worn  round  the  waist,  on  the  hip. 
Several  chains  of  gold,  from  half  a  dozen  to  a  dozen,  having  a  large 
disc  of  well-carved  gold  to  which  they  are  attached,  constitute  this 
really  very  beautiful  ornament.  Tlie  disc  is  divided  into  two  halves, 
attached  to  each  other  by  hinges,  so  that  in  bitting  down,  the  ornament 
producua  no  inconvenience. — T. 

[     63     ] 


49S  MARAT^HARATA.  [Anucasanika 

kme,  presenting  each  Brahmana  with   ten  kine,  each  of  whom 
was  accompanied  with  her  calf,  each   of  whom    yielded  milk  at 
the  time,  and  with  each  of  whom  were  given    a    vessel   of  gold 
and  one  of  white  brass   for    milking   her.^^     Performing    many 
Soma  sacrifices,  I  gave  away    unto   each   Brahmana   ten    kine 
each  of  whom  yielded    milk,  and    each   of  whom   had   brought 
forth  only  her  first  calf,  besides  making   presents  unto   them  of 
hundreds  of  kine  belonging  to  that  species   which  is   known  by 
■the  name  of  Rohini.-^*     I  also  gave  away    unto  the    Brahmanas 
twice  ten  Prayutas  of  other  kine,  all   yielding    milk.     It  is  not 
through  the  merit  of  those  gifts,  0  Brahman,  that  I  have  suc- 
ceeded in  attaining   to    this   region    of  felicity .^^-     I   also   gave 
away   a   hundred    thousand   horses   of  the   Valhika   breed,  all 
white  of  complexion,  and  adorned    with    garlands   of  gold.     It 
is  not,  however,  through  the  merits  of  those   acts   that    I  have 
attained  to  this  region.'^     I  gave  away   eight   crores   of  golden 
coins  unto  the  Brahmanas,  0  Brahman,  and   then    another  ten 
crores  also,  in  each  sacrifice  that    I  performed.     It  is  not,  how- 
ever, throuofh  the  merits  of  those  acts  that  I  have    attained   to 
this  region  of  felicity.-^'^     I  also  gave  away  ten  and   then   seven 
crores  of  steeds,  0  Grandsire,  each   of  green   complexion,  each 
having  ears  that  were  dark,  and  each   adorned   with   garlands 
of  gold.-^^     I  also  gave  away  ten  and  seven    thousand   elephants 
of  huge  size,  of  teeth  as   large    as   plough-shares,  each   having 
those  whirls  on  its  body   which   are   called    Padmas,  and   each 
adorned  with  garlands  of  gold.^^     I   gave   away    ten   thousand 
cars,  O  Grandsire,  whose  limbs  were  made   of  gold,  and   which 
were  adorned  with  diverse   ornaments   of  gold.""     I   also   gave 
away  seven  thousand  other  cars  with  steeds   yoked   unto   each. 
All  the  steeds  that  were  yoked  unto  them   were   adorned   with 
ornaments  of  gold.     Those  cars  represented  the  Bakshinas  of  a 
sacrifice  and  were  of  exactly  that  kind    which   is   indicated   in 
the  Vedas."^     In  the  ten  great  Vajapeya  sacrifices   that   I  per- 
formed, I  gave  away  a  thousand  heroes  each  endued   with   the 
puissance  of  Indra  himself,  judged  by    their   prowess   and   the 
sacrifices   they   had     performed.^-      Spending   a    vast   sum   of 
money,  0  Grandsire,  and  performing  eight    Rajasuya  sacrifices, 
I  gave   awgy  (unto  the  Brahmanas  that   officiated  in  them)^^    a 


Parva]  anucasana  parva.  499 

thousand  kings  whose  necks  were  adorned  with  garlands  of 
gold,  after  having  vanquished  them  in  battle.  It  is  not,  how- 
ever, through  the  merits  of  those  acts  that  I  have  attained  to 
this  region. -•'  In  those  sacrifices,  O  Lord  of  the  universe,  the 
presents  that  flowed  from  me  were  as  copious  as  the  stream  of 
Ganga  herself.  Unto  each  Brahmana  I  gave  two  thousand 
elephants  decked  with  gold,  as  many  steeds  adorned  with  golden 
ornaments,  and  a  hundred  villages  of  the  best  kind."°  Verily, 
I  gave  these  unto  each  Brahmana  for  three  times  in  succession, 
observant  of  penances,  subsisting  on  regulated  diet,  adopting 
tranquillity  of  soul,  and  restraining  speech,^^  I  dwelt  for  a 
long  time  on  the  breast  of  Himavat  by  the  side  of  that  Ganga 
whose  irresistible  current  (as  it  fell  from  Heaven)  was  borne  by 
Mahadeva  on  his  head.  It  is  not  through  the  merit  of  these 
acts,  0  Grandsire,  that  I  have  attained  to  this  region.^^ 
Throwing  the  Cami,  I  adored  the  gods  in  myriads  of  such 
sacrifices  as  are  completed  in  course  of  a  single  day,  and  such 
others  as  take  twelve  days  for  completing,  and  others  still  aa 
can  be  completed  in  three  and  ten  days,  besides  many  Punda- 
rikas.  I  have  not  attained  to  this  region  through  the  merits 
of  any  of  those  sacrifices.*"^  I  gave  unto  the  Brahmanas  eight 
thousands  of  white-complexioned  bulls,  each  graced  with  a 
beautiful  hump,  and  each  having  one  of  its  horns  covered  with 
gold.  Unto  them  I  also  gave  beautiful  wives  whose  necks 
were  adorned  with  chains  of  gold.-''  I  also  gave  away  large 
heaps  of  gold  and  wealth  of  other  kinds.  Verily,  I  gave  away 
hills  of  gems  and  precious  stones.  Villages,  numbering  by  thou- 
sands and  teeming  with  wealth  and  corn,  were  also  given 
away  by  me.^®  With  all  my  senses  about  me,  I  gave  away 
unto  the  Brahmanas  a  hundred  thousand  kine  each  of  whom 
had  brought  forth  only  her  first  calf,  at  many  great  sacrifices 
which  I  performed.  It  is  not,  however,  through  the  merits 
of  those  acts  that  I  have  attained   to  this   region .^^     I   adored 

*  111  the  Canti  Parvan  it  has  been  explained  that  in  ancient  times 
kings  sometimes  performed  sacrifices  causing  altars  to  be  raised  at  small 
distances  from  one  another.  These  distances  were  measured  by  hnrlinjj 
a  heavy  piece  of  wood  called  Cami,  so  that  throwing  the  Cami  from  one 
altar,  fcha  next  altar  would  bs  created  upon  bhe  spot  where  it  fell, — T, 


500  Mattarharata..  [Anucftsnnika 

the  deities  in  a  sacrifice  that  is  completed  in  eleven  days, 
Tvrice  I  adored  them  in  sacrifices  that  are  completed  in  twelve 
days.  I  adored  them  also  many  a  time  in  the  Horse -sacrifices. 
J3ix  and  ten  times  I  perfoi'med  the  Arkayana  sacrifice.  It  is 
not  through  the  merits  of  those  acts  that  I  have  attained 
to  this  region.^^  I  also  gave  unto  each  Brahmana  a  forest 
of  Kanchana  trees  extending  for  a  Yojana  on  every  side, 
and  with  each  tree  adorned  with  jewels  and   gems.     It   is   not 

through  the  merits  of  that  act    that    I    have   attained    to    this 
region.^'^     For   thirty    years,  with    heart    perfectly    freed    from 
•wrath,  I  observed  the  Turayana  vow  that  is   possessed   of  very 
superior    merit,  and   gave    away    unto    the    Brahmanas   every 
day  nine    hundred   kine.^*     Indeed,  O    Lord    of  the   universe, 
every  one  of  those  kine   belonged   to    the    Rohini   species   and 
yielded  milk  at  the  time  I  gave  them   away.     It  is  not  through 
the  merits  of  those    acts,  O    chief  of  the   deities,  that   I  have 
attained  to  this  region. ^^     I   worshipped   thirty  fires,  0    Brah- 
man, every  day.     I   adored   the   deities   in    eight   sacrifices  in 
which  the  fat  of  all  animals  was  poured  on    the   fire.     I  adored 
them  in  seven  sacrifices  in  which  the  fat   of  human  beings    was 
poured  on  the  fire.^"     I  adored  them  in  a  thousand  and  twenty- 
eight  ViQwajit  sacrifices.     It  is  not  through  the  merits  of  those 
sacrifices,  O  lord  of  all  the  deities,  that  I  have  attained  to   this 
region .^^     On  the  banks  of  Sarayu   and   Vahuda   and   Ganga, 
as  also  in  the  woods  of  Naimisha,  I  gave  away    millions  of  kine 
unto  the  Brahmanas.     It  is  not    through   the    merits   of  those 
acts  that  I  have   attained   to   this   region.^*"     The    vow   of  fast 
had  been  known  to  Indra.     He  had,  however,  kept    it  a  secret. 
Cukra,  the  descendent  of  Bhrigu,  obtained   a  knowledge   of  it 
by  means  of  spiritual  sight  acquired  through    penances.     Blaz- 
ing with  energy  as  he   does,  it   is   U9anas   who   first    made   it 
known  to  the  universe.     I    observed    that    vow,  O    boon-giving 
Deity  l^^     When  I  accomplished   that   very    superior    vow,  the 
Brahmanas  became  all  gratified    with   me.     A  thousand    Rishis 
came  thither.***     All  those   Brahmanas  and    Rishis,  0    puissant 
lord,  gratified  with  me,  said,— Do  thou    repair  to  the  region    of 
Brahman  ! — It  is    in   consequence    of  the    merits    of  that    vow 
that  I   have   succeeded   in   attaining    to   this   region   of  ver^^ 


Par  yet:]  AN  UC  AS  AN  A  PARVA.  501 

superior  feliiuty.  There  is  no  doubt  in  Ihis.*^  Asked  by  tlie 
supreme  Ordainer  of  all  things,  I  have  duly  expounded  the 
merits  of  the  vow  of  fast.  In  my  opinion,  there  is  no  penance 
higher  than  fast.  I  bow  to  thee,  0  fore  most  of  all  the  deities  ! 
Ee  thou  gratified  with  me  ! — ''*- 

'Bhishraa  continued, — 'King  Bhagiratha,  who  had  said  so 
and  who  deserved  every  honor,  was,  on  the  conclusion  of  his 
speech,  honored  by  Brahman  according  to  the  rites  ordained 
for  that  purpose."  Do  thou,  therefore,  O  Yudhishthira,  ob- 
serve the  vow  of  fast  and  worship  the  Brahmanas  every  day. 
The  words  uttered  by  Brahmanas  can  accomplish  everything 
boih  here  and  hereafter.**  Indeed,  the  Brahmanas  should 
ever  be.Jgratified  with  gifts  of  robes  and  food  and  white-com- 
plexioned  kine  and  good  dwelling  houses  and  mansions.  The 
very  deities  should  gratify  the  Brahmanas.  Freeing  thyself 
from  cupidity,  do  thou  practise  this  vow  of  very  superior  merit 
that  is  not  known  to  all !'  "*^ 


Section  CIV. 

"Yudhishthira  said, — 'Man,  it  is  said,,  is  endued  with  a 
period  of  life  extending  for  a  hundred  years,  and  with  energy 
and  might  that  are  considerable.  Why  then,  0  grandsire,  do 
human  beings  die  even  when  they  are  very  young  ?^  By  what 
does  a  man  become  endued  with  longevity,  and  by  what  is  his 
life  shortened  ?  Through  what  does  a  man  acquire  the  fame 
that  rests  upon  great  achievements  ?  Through  what  does  one 
attain  to  wealth  and  prosperity  ?"  Is  it  by  penances,  or  Brah- 
macharyya,  or  silent  recitation  of  sacred  Mantras,  or  drugs  ? 
Is  it  by  his  acts,  or  mind,  or  speech  ?  Do  thou  explain  to  me 
this,  0  grandsire  ' — ^ 

"Bhishma  said, — 'I  shall,  tell  thee  what  thou  askest  me. 
In  fact,  I  shall  tell  thee  what  the  reason  is  for  which  one  be- 
comes short-li\ed,  and  what  the  reason  is  for  which  one  be- 
comes endued  with  longevity.*  I  shall  also  explain  to  thee 
the  reason  for  which  one  succeeds  in  acquiring  the  fame  that 
rests  on  great  achievements,  and  the  reason  for  which  one 
succeeds  in  acquiring  wealth    and  prosperity.     Indeed,  I    shall 


502  MAHABHARATA.  [Anuc(i8ani!ca 

enlighten  thee  as  to  the    manner    in    which    one    must    live   in    f 
order  to  be  endued  with  all  that  is  beneficial  for   him.^     It  is  by 
conduct  that  one  acquires  longevity,  and    it   is  by  conduct  that 
one  acquires  wealth  and  prosperity.     Indeed,  it  is   by    conduct    | 
that  one  acquires  the  fame  that  rests   upon  great   achievements 
both  here  and    hereafter.*^     The  man  whose  conduct  is  improper 
or  wicked  never  acquires  a  long  life.  All  creatures  become  afraid 
of  such  a  man  and   are    oppressed   by   hira.^     If,  therefore,  one 
wishes  one's  own  advancement  and  prosperity,  one  should,  in  this    H 
world,  betake  to  conduct  that  is  proper  and  good.    Good  conduct 
succeeds  in  dispelling  the  inauspiciousness   and    misery  of  even    \ 
one  that  is  sinful.*^    Righteousness  has  conduct  for  its  indication. 
They  that  are  good  and  righteous  are   so   in  consequence  of  the 
conduct  they   follow.     The  indications,  again,  of  good  conduct 
are  afforded  by  the  acts   of  those   that   are  good   or   righteous.^ 
People  esteem  that  man   who   acts   righteously   and    who   does 
good  acts  even  if  they  only  hear  of  him  without  actually  seeing  ^ 
him.^'*     They  that   are    atheists,   they  that  are   destitute   of  all 
acts,  they  that  are  disobedient  to  preceptors  and  transgress   the 
injunctions  of  the  scriptures,  they  that  are   unacquainted   with 
and,  therefore,  unobservant  of  duties,  and  they  that  are  wicked 
of  conduct,  become   short-lived."     They    that   are  of  improper    ■ 
behaviour,  they   that   transgress   all   restraints,    they   that   are 
unscrupulous  in   respect  of  sexual    congress,  become   shortlived 
here  and  have  to  go  to  Hell    hereafter.^^     Even  those    men   live 
for  a  hundred    years    who,  though   destitute    of  all   accomplish- 
ments,   betake   themselves   to   propriety    and   righteousness   of 
conduct  and  become  endued  with  faith  and  freed  from    malice.^^ 
He  that  is   free  from    wrath,  that    is   truthful   in   speech,  that 
never  does  any  injury  to  any  creature  in    the   universe,  that   is 
divested   of  malice   and   crookedness   and   insincerity,  succeeds 
£n  living  for  a  hundred   years.^*     He  who   always   breaks   little 
clods  of  earth,  or  tears  up  the   grass  that  grows  under  his   feet, 
or  cuts  off  his  nails  with  his  teeth,  or  is    always  impure,  or  very 


I 


*  /.  e.,  if  a  sinful  man  mends  his  conduct,  he  succeeds  in  warding  off 
the  misery  and  evila  to  whieh  he  would  otherwise  be  subject  in  conse- 
quence of  his  sine. — T. 


Parva]  ANnOASANA   PARVA.  •'503 

restless,  never  succeeds  in  acquiring  a  long   life.*"     One  should 
wake  up  from  sleep  at  the  hour   known  as  the  Brahma   Muhur- 
ta  and  then   think    of  both   religion    and    profit.     Getting   up 
from  bed,  one  should    then    wash   one's   face   and    mouth,  and 
joining  one's  hands  in  an   attitude  of  reverence,    then    say    the 
morning  prayers.f^^     I"  this   way,  one    should,  when    evening 
comes,  say  one's  evening  prayers   also,  restraining  speech  (with 
other  people)  the  while.     One  should  never  look  at   the   rising 
sun,  nor  at  the  setting    sun.:^"     Nor  should    one    look   at   the 
sun  when  he  is  in  eclipse  ;  nor  at  his  image    in    the  water  ;  nor 
at  midday  when  he  is  at  the    meridian.     The  Rishis,  in    conse- 
quence of  their  adoring  the  two  twilights  with  great  regularity- 
succeeded    in    attaining     to    longevity.^^      Hence   one   should, 
restraining   speech,    say    one's    prayers   regularly   at    the   two 
twilic'hts.     As  regards  tho.se  Brahmanas    that  do  not  say   their 
prayers  at  the  two  twilights,  a  righteous   king   should  set  them 
to  accomplish  such  acts  as  are  ordained    for   the   Cudras.     Per- 
sons of  every  order   should    never    have   sexual   congress   with 
other  people's  wives.^^"-*^     There  is   nothing   that   shortens   life 
so  effectually  as   sexual  congress    with    other   people's    wives.^* 
For  as  many  thousand  years  shall    the   adulterer   have   to   live 
in  Hell  as  the  number  of  pores   on    the    bodies   of  the    women 
v,'ith  whom  he  may    commit   the   offence.^^     One   should    dress 
one's  hair,  apply  collyrium  to  one's  eyes,  and   wash  one's  teeth, 
as  also  worship  the  deities,  in  the    forenoon."'     One  should    not 
gaze  at  urine  or  fajces,  or  tread  on    it    or   touch    it    with    one's 
feet.     One  should  not  set  out  on  a  journey  at   early    dawn,  or 
at  midday,  or  in  the  evening  twilight,"  or   with   a   companion 


*  What  is  said  here  is  this ;  certain  persons  have  the  \\^\y  habit  of 
picking  up  little  clods  of  earth  and  pound  them  into  dust,  wliile  sitting 
on  the  ground  and  engaged  in  talking.  The  habit  also  of  tearing 
the  grass  -while  sitting  on  the  ground  may  be  marked.  It  should  be 
remembered  that  the  people  of  India  in  ancient  times  used  aften  to  sit 
on  the  bare  ground.  As  to  cutting  off  the  nails  with  the  teeth,  it  is  an 
ugly  habit  with  many  young  men. — T. 

t  The  'Brahma  Muhnrta'  is  that  when  the  Sun  is  just  below  the 
horizon. — T. 

\  The  prayers  said  in  the  morning  and  the   evening   are   al^o    spoken 
of  as  adoring  the  two  twilights. —  f . 


504  MAPARH\RAT\.  [Avii<;.fisavilf(i 

that  is   unknown,  or    with    a   Cudra,  or   alone.     "While   going 
along  a  road,  one  should,  standing    aside,  always   give    way   to 
a  Brahmana,  to  kine,  to  kings,^^  to  an    old    man,  to   one   that 
is  weighted  with  a  burthen,  to  a  woman    quick    with    child,  or 
to  one  that  is  weak.     When    one    meets   a    large    tree   that   is 
known,  one    should    walk    round    it.     One   should   also,    when 
coming  upon    a    spot    where    four   roads    meet,  walk    round   it 
before  pursuing  one's  journey.     At  midday,  or  at  midnight,  or 
at  night  in  general,^"  or  at  the   two    twilights,  one   should   not 
proceed  to  spots   where   four   roads    meet.     One   should    never 
wear  sandals  or  clothes  that  have  been  worn  by  another."^     One 
should  always  observe  the   vow   of  Brahmacharyya,  and   should 
never  cross  one's  legs.     One  should  observe  the  vow  of  Brahma- 
charyya on  the  day  of  the  new    moon,  as   also   on   that   of  the 
full    moon,    as    also    on    the    eighth    lunar   day    of    both    fort- 
nights.    One  should  never  eat  the  flesh    of  animals  not  slain  in 
sacrifices.     One  should  never  eat   the    flesh   of  the   back   of  an 
animal.     One  should  avoid  censuring  and    caluminating    others, 
as  also  all  kinds  of  deceitful  behaviour.*-^"^"     One  should  never 
pierce   others    with    wordy   shafts.     Indeed,  one   should    never 
utter   any  cruel  speech.     One  should  never  accept   anything   in 
gift  from  a  person  that  is  low   and    vulgar.     One   should    never 
utter  such  words  as  trouble  other  people  or   as   are   inauspicious 
or  as  are  sinful.^^     Wordy  shafts  fall  from  the  mouth.     Pierced 
therewith,  the  victim   grieves   day    and    night.     The    man    of 
wisdom  should  never  shoot  them  for  piercing   the  vitals  of  other 
people.^-     A  forest,  pierced  with  shafts  or   cut   down    with   the 
axe,  grows  again.     The    man,   however,  that   is   pierced    with 
words  unwisely  spoken,  becomes   the    victim    of  wounds   that 
fester  and  lead  to  death.f  ^^     Barbed  arrows   and   Nalikas   and 
broad-headed  shafts  are  capable  of  being  extracted  from  the  body. 
Wordy  shafts,  however,  are   incapable   of  being   extracted,  for 


*  'One  should  always  observe  the  vow  of  Brahmacharyya'  means 
that  one  should  abstain  from  sexual  congress  except  with  one's  wedded 
wives  and  in  the  proper  season. — T. 

t  The  Bombay  text  reads  the  second  line  differently.  What  is  meant, 
the  man  not  growing,  in  that  the  wounds  inflicted  by  wordy  shafts 
rankle  and  fester  and  lead  to  death. — T. 


Pnvva.]  ANUCASANA   PARVA.  505 

they  lie  embedded  in  the  very   heart.^*     One  should    not   taunt 
a  person  that  is  defective  of  a  limb  or  that  has  a  limb  in  excess, 
or  one  that  is  destitute  of  learning,   or    one    that    is    miserable, 
or  one  that  is  ugly  or  poor,  or  one  that  is  destitute  of  strength.^" 
One  should  avoid  atheism,   calumniating   the   Vedas,  censuring 
the   deities,    malice,    pride,  arrogance,    and    harshness.^^     One 
should   not,  in    Avrath,    take    up   the    rod    of  chastisement   fcr 
laying  it  upon   another.     Only  the  son  or  the  pupil,  it  has  been 
said,   can    be    mildly   chastised    for   purposes   of    instruction.^'^ 
One  should  not  speak  ill    of  Brahmanas  ;  nor    should   point   at 
the   stars   with    one's   fingers.     If  asked,  one   should    not   say 
what  the  lunation  is  on  a  particular   day.     By   telling  it,  one's 
life  becomes  shortened.'^^     Having  answered    calls   of  nature   or 
having  walked  over  a  road,  one  should    wash    one's   feet.     One 
should  also  wash  one's  feet  before   sitting   to    recite   the   Vedaa 
or  to  eat  any  food.^®     These   are   the   three   things   which   are 
regarded  as  pure  and  sacred  by    the  deities  and  as  such   fit    for 
the  Brahmana's  use,  viz.,  that    whose    impurity   is   unknown, 
that    which    has   been    washed  in    water,  and   that    which  has 
been    well   spoken    of.*°     Samyava,    Kri9ara,  meat,  Cashakuli, 
and  Pilyasa  should    never   be  cooked  for  one's  ownself     When- 
ever cooked,  these   should  be    offered   to   the   deities.***     One 
should   attend   every   day    to     one's  fire.      One   should    every 
day   give    alms.      One    should,  restraining    speech    the   while, 
clean  one's  teeth  with  the  tooth-stick.*^     One  should   never   be 
in  bed  when  the  sun    is  up.     If  one   fails   any   day   to   be   up 
with  the  Sun,  one  should  then    purform  an  expiation.     Rising 
from  bed,  one  should  first  salute  one's  parents,*^  and  preceptors, 
or  other  seniors  deserving  of  respect.     By  so  doing   one   attains 
to  long  life.     The  tooth-stick  should  be  cast  off  when  done  with, 
and  a  new  one  should  be    used    every   day.**     One   should   eat 
only  such  food  as  is  not  forbidden  in    the   scriptures,  abstaining 

from  food  of  every  kind   on    days   of  the    new    moon    and    the 
— ^ — — — -^ — . . 1 

*  'Samyfiva'    is   a  thin  caice   of  unleavened   bread,  fried   witli   ghee, 
pounded  and  again  made  up  into   an  oblong  form  with  fresh  bread,  sugar 
and  spice;),  and  again  fried  with  ghee.     Kri9ara  is  a  kind   of  liquid  food 
made  of  milk,  sesame,  rice,  sugar,   and    spices.     Cashkuli    ie   a    kind   of 
p>e.     Payasa  is  rice  boiled  in  sugar  and  milk. — T. 

[      C4      ] 


50S  maharharata:  [Amiecisanika 

fall  moon.  One  should,  with  senses  restrained,  answer  calls 
of  nature,  facing  the  north.*"  One  should  not  worship  the 
deities  without  having  first  washed  one's  teeth.  Without  also 
worshipping  the  deities  first,"*®  one  should  never  repair  to  any 
person  save  one's  preceptor  or  one  that  is  old  in  years  or  one 
that  is  righteous  or  one  that  is  possessed  of  wisdom.  They  that 
are  wise  should  never  see  themselves  in  an  unpolished  or  dirty 
mirror.*^  One  should  never  have  sexual  congress  with  a  woman 
that  is  unknown  or  with  one  that  is  quick  with  child.^^  One 
should  never  sleep  with  head  turned  towards  the  north  or  the 
west.  One  should  not  lie  down  upon  a  bed-stead  that  is 
broken  or  ricketty.*^  One  should  not  sleep  on  a  bed  without 
having  examined  it  first  with  the  aid  of  a  light.  Nor  should  one 
sleep  on  a  bed  with  another  (such  as  wife)  by  one's  side.  One 
should  never  sleep  in  a  transverse  direction.  One  should  never 
make  a  compact  with  atheists  or  do  anything  in  conjunction 
with  them.*^°  One  should  never  drag  a  seat  with  the  foot 
and  sit  on  it.  One  should  never  bathe  in  a  state  of  nudity, 
nor  at  night.^^  One  possessed  of  intelligence  should  never  suffer 
one's  limbs  to  be  rubbed  or  pressed  after  bathing.  One  should 
never  smear  unguents  upon  one's  body  without  having  first 
undergone  a  bath.  Having  bathed,  one  should  never  wave  one's 
cloth  in  the  air  (for  drying  it).^^  One  should  not  wear  wet 
clothes  every  day.  One  should  never  take  off  one's  body  the 
garlands  of  flowers  one  may  wear.  Nor  should  one  wear  such 
garlands  over  one's  outer  garments. ^^  One  should  never  even 
talk  with  a  woman  during  the  period  of  her  functional  change. 
One  should  not  answer  a  call  of  nature  on  a  field  (where  crops 
are  grown)  or  at  a  place  too  near  an  inhabited  village.''*  One 
should  never  answer  a  call  of  nature  on  a  piece  water.  One 
should  first  wash  one's  mouth  thrice  with  water  before  eating 
any  food.^^  Having  finished  one's  meals,  one  should  wash 
one's  mouth  thrice  with  water  and  twice  again.  One  should 
eat,  with  face  turned  eastwards,  one's  food,  restraining  speech 
the  while  and  without  censuring  the  food  that  is   eaten.^®     One 


*  'Antarddhane'  implies  'in  darkness  ;'  hence,  one  should  always  ex- 
anaiue  tb«  bed  with  a  light   before  one  lies  down  on  it. — T. 


Parva.]  andcasana  pabva.  i07 

should  always  leave  a  remnant  of  the  food  that  is  placed    before 
one   for   eating.      Having   finished    one's    meal?,    one   should 
mentally  touch  fire.     If  one  eats  with    face   turned   eastwards, 
one   becomes    endued    with    loiirrevity.     By   eating   with    face 
turned  southwards,  one  acquires  great  fame.*^^     By  eating  with 
face  turned  westwards,  one  acquires   great  wealth.     By   eating 
with  face  turned  northwards,  one  becomes   truthful   in    speech. 
Having  finished  one's    meals,  one  should    wash   all   the   upper 
holes  of  one's  body    with    water.*'^     Similarly,   all    the   limbs, 
the  navel,  and  the  palms  of  the  hands  should   be    washed   with 
water.     One  should  never   seat   oneself  upon   husk   of  corn,  or 
upon  hair,  or  upon  ashes,  or  upon  bones.*^^     One  should,  on   no 
account,  use  the  water  that  has  been  used  by   another  for  bath- 
ing.    One  should  always   perform   the   Homa   for   propitiating 
the  deities,  and  recite  the    Savitri  Mantras.*'"     One   should   al- 
ways eat  in   a   seated   posture.     One   should    never   eat   while 
walking.     One   should   never   answer   a   call   of    nature   in   a 
standing  posture.     One  should  never   answer   a   call   of  nature 
on  ashes  or  in  a  cowpen.^^     One  should  wash   one's   feet   before 
sitting  to  one's  meals.     One  should  never   sit   or   lie   down    for 
sleep  with  wet  feet.     One  who  sits  to  one's   meals   after   having 
washed  one's    feet,  lives   for   a   hundred   years.**^     One   should 
never  touch  these  three   things   of  great   energy,  while   one   is 
in   an   impure   state,  viz.,  fire,  a  cow,  and   a   Brfihmana.     By 
observing  this  rule,  one  acquires   longevity .^^     One   should   not, 
while  one  is  in  an   impure  state,  cast  one's  eyes  on   these   three 
things  of  great  energy,  viz.,  the  sun,  the  moon,  and  the  stars.** 
The  life-breaths  of  a  young  man  go  upwards   when  an  old   and 
venerable  person  comes  to  his  abode.     He   gets   them   back   by 
standing  up  and  properly  saluting  the  guest.*^     Old  men  should 
always  be  saluted.     One  should,  upon  seeing   them,  offer  seats 
with  one's  own  hand.     After  the  old  man   has   taken   his   seat, 
the  one  should  seat  oneself  and  remain    with   hands  joined    in 
reverence.     When  an  old  man  goes  along  the  road,  one  should 
always  follow  him  instead  of  walking  ahead.**  One  should  never 


*  'Pranan,'  the  Commentator  explains,  implies   the   upper   holes   of 
the  body,  such  as  the  nostrils,  the  ear-holes,  and  the  eyes. — T. 


508  MAnABUAiiATA.  [Anucdsanika 

sit  on  a  torn  or  broken  seat.     One  should,  without  using  it  anj 
longer,  cast  away  a  broken  vessel  of  white   brass.     One   should 
never  eat  without  a  piece  of  upper  garment  w^rapping  one's  body. 
One  should  never  bathe   in    a   state   of  nudity."     One    should 
never  sleep  in  a  state  of  nudity.     One  should  never  even    touch 
the  remnants  of  other  people's  dishes  and   plates.     One   should 
never,  while  one  is  in  an    impure   state,  touch   another's    head, 
for  it  is  said  in  the  scriptures  that  the  life-breaths  are   all   con- 
centrated in  the  head.^^     One  should   never   strike   another   on 
the  head  or  seize  another   by   the   hair.     One   should   not  join 
one's  hands  together  for  scratching   one's   head."^     One   should 
not,  while  bathing,  repeatedly  dip  one's  head  in  water.     By   so 
doing  one  shortens  one's  life.     One  who  has   bathed  by   dipping 
the  head   in   water   should    not,  afterwards,  apply   oil   to   any 
part  of  one's   body.''"     One  should  never  make  a    meal  without 
eatinc'   some   sesame.      One   should    never   teach     (the   Vedas 
or   any    scriptures)     at   a    time    when    one    is   impure.      Nor 
should  one  study  while  one  is   impure.^^     When    a   storm   rises 
or  a  bad  odor  permeates   itself  in    the   atmosphere,  one   should 
never  think  of  the   Vedas.     Persons   conversant    with   ancient 
history  recite  a  Gatha  sung  by  Yama  in  days  of  old.     He   that 
runs  while  impure  or  studies  the  Veda  under   similar   circums- 
tances, indeed,  that  regenerate  Brahman    who  studies  the  Veda 
at  forbidden  times,  loses   his  Veda    and   shortens   his   life.*-"'* 
Hence,  one  should  never   study    the   Veda    with   concentrated 
attention   at   forbidden   times.      They    who   answer   a   call  of 
nature,  with  face  towards  the   sun,  or   towards   a   blazing  fire, 
or  towards  a  cow^  or   towards  a   regenerate   person,  or   on   the 
road,  become   short-lived.     At  day    time   both   calls   of  nature 
should  be  answered    with   face   turned   towards   the   north.'^"'^ 
At   night,  those   calls   should   be   answered   facing   the   south. 
By  so  doing  one  does  not  shorten  one's   life.     One   that    wishes 
to  live  long  should  never  disregard  or  insult  any  of  these  three, 
however  weak  or  emaciated   they  may    appear  to   be,  viz.,  the 
Brahmana,  the  Kshatriya,  and  the  snake.     All    three   are  en- 
dued with   virulent    poison.     The   snake,  if  angry,  burns   the 
victim  with  only  a  glance  of  its  eye.""'^     The    Kshatriya   also, 
if  an-T-rv,  burns  the  object  of  his  wrath,  as  soon  as  he  sees  him, 


rarva.]  INUCASANa  parva.  509 

with  his  energy.  The  Briihmana,  stronger  than  any  of  these 
two,  destroys  not  only  the  object  of  his  wrath  but  his  whole  race 
as  well,  Hot  by  vision  alone  but  by  thought  also.*^^  The  man 
of  wisdom  should,  therefore,  tend  these  three  with  care.  One 
should  never  engage  in  any  disputation  with  one's  preceptor.*"* 
O  Yudhishthira,  if  the  preceptor  becomes  angry,  he  should 
always  be  pacified  by  due  honors  being  paid  to  him.  Even 
if  the  preceptor  happens  to  be  entirely  wrong,  one  should  still 
follow  and  honor  him.^*  Without  doubt,  calumnious  saving^s 
against  the  preceptor  always  consume  the  lives  of  those  that 
utter  them.  One  should  always  answer  a  call  of  nature  at 
a  spot  far  removed  from  one's  habitation.  One  should  wash 
one's  feet  at  a  distance  from  one's  habitation.®-  One  should 
always  throw  the  remnants  of  one's  dishes  and  plates  at  a  spot 
flxr  removed  from  one's  habitation.  Verily,  he  who  desires  his 
own  good  should  do  all  this.  One  should  not  wear  garlands  of 
red  flowers.  Indeed,  they  who  are  possessed  of  wisdom  should 
wear  garlands  of  flowers  that  are  white  in  hue.®'^  Rejecting 
the  lotus  and  the  lily,  0  thou  of  great  might,  one  may  bear 
on  one's  head,  however,  a  flower  that  is  red,  even  if  it  be  an 
aquatic  one."]"®*  A  garland  of  gold  can  under  no  circumstances 
become  impure.  After  one  has  bathed,  0  king,  one  should 
use  perfumes  mixed  with  water.:}:^^  One  should  never  wear 
one's  upper  garment  for  covering  the  lower  limbs  or  the  lower 
garments  for  covering  the  upper  ones.  Nor  should  one  wear 
clothes  worn  by  another.  One  should  not,  again,  wear  a  piece 
of  cloth  that  has  not  its  lateral  fringes.S^^  When  one  goes  to 
bed,  0  king,  one  should  wear  a  different  piece  of  cloth.     When 

*  The  Brahmana  is  more  powerful  than  the  otlier  two,  for  while  the 
other  two  cannot  injure  except  when  they  have  their  foe  within  bight, 
the  Brulmiati  can  do  so  even  by  not  seeing  his  enemy. — T. 

t  The  cubtoni  in  India,  with  especially  all  ortliodux  Brfihnianas,  is 
to  wear  a  single  flower  on  the  head,  inserted  into  the  coronal  lock.  This 
flower  may  be  a  red  one,  it  is  said,  after  the  prohibition  in  the  previous 
Verse  about  the  wearing  of  garlands  made  of  red  flowers. — T. 

X  What  is  stated  here  is  that  dry  perfumes  should  not  be  used,  but 
those  which  are  pounded  with  water  and  made  into  a  paste. — T. 

$  The  cloth  worn  by  a  Hindu  has  two  lateral  fringes  which  contain 
a  lesser  number  of  threads  than  the  body  of  the  cloth.— T. 


510 


UAHi.BHA.RATA. 


[Anuctisanika 


making  a  journey  along  a   road,   one   should    wear   a   different 
piece    of  cloth.      So   also,  when    worshipping    the   deities,  one 
should  wear  a  different  piece    of  cloth. *®^     The   man   of  intelli-  ] 
gence  should  smear  his  limbs  with  unguents  made  of  Priyangu,  I 
sandal  wood,  Vilwa,  Tagara,  and    Kei^ara.f^*     In   observing  ai 
fast,  one  should  purify    oneself  by  a  bath,  and  adorn    one's  per-  j 
son  with  ornaments  and   unguents.     One  should  always  abstain  1 
from  sexual  congress  on    days    of  the    full    moon    and    the    new] 
moon."'^     One  should  never,  0  monarch,  eat   off  the  same  plate 
with  another  even  if  that  other   happens  to  be  of  one's   own   orj 
equal  rank.     Nor  should  one  ever  eat  any    food   that   has  been' 
prepared  by  a  woman  in  her   functional   period.^"     One   should 
never  eat  any  food  or  drink  any  liquid  whose  essence   has  been 
taken  off.     Nor   should   one    eat    anything   without   giving   ai 
portion  thereof  to  persons  that  wishfully  gaze  at  the  food    that 
one  happens  to  take.     The  man  of  intelligence  should  never  sit 
close  to  one  that  is  impure.     Nor  should  one  sit  close  to  personsj 
that  are    foremost    in    righteousness.t^^     All   food    that   is   for- 
bidden in  religious  acts  should  never  be  taken    even   on   others 
occasions.      The   fruits   of  the  Ficus   religiosa   and   the   Ficusj 
Ben?alensis  as  also  the  leaves   of  the   Crotolaria   Juncea,^^  and] 
the  fruits  of  the    Ficus   glomerata,  should    never   be   eaten   by] 
one  who  is  desirous    of  his   own    good.     The   flesh   of  goats,  of 
kine,  and  the  peacock,  should   never   be   eaten.^^     One   should] 
also  abstain  from  dried  flesh  and   all    flesh   that   is   stale.     The 
man  of  intelligence  should    never   eat   any   salt,  taking   it   up 
with  his  hand.     Nor   should   be    eat   curds   and   flour   of  fried 
barley  at  night.     One  should  abstain  also   from  flesh  of  animals  i 
not  slain  in    sacrifices.     One  should,  with   concentrated   atten- 
tion, eat  once  on  the  morning  and   once   in   the   evening,  abs- 


*  It  ha3  been  said  that  Hinduism  is  a  vast  system  of  personali 
hygiene.  These  directions  about  change  of  attiro  are  scruperlously  ob-l 
served  by  every  rigid  Hindu  to  this  day.  No  change  seems  to  havej 
taken  place  in  the  daily  habits  of  the  people.— T. 

t  'Priyangu'  is  the  Aglaia  Roxburghiana.  'Vilwa'  is  the  ^gle  mar- 
melos.  -Tagara'  is  the  Tabernsemontana  coronaria,  Linn.  'Ke§ara'  i»j 
probably  the  Eclipta  alba,  Hassk.— T.' 

;  'Na'  is  the  nom,  sing,  of  'Nri,'  implying  'man.'— T. 


Farva.)  inucasana  parta'.  511 

taining  entirely  from  all  food  during  the  interval.'*"""  One 
should  never  eat  any  food  in  which  one  may  detect  a  hair. 
Nor  should  one  eat  at  the  Craddha  of  an  enemy.  One  should 
eat  silently  ;  one  should  never  eat  without  covering  one's  person 
with  an  upper  garment,  and  without  sitting  do\vn.*°^  One 
should  never  eat  any  food  placing  it  on  the  bare  ground.  One 
should  never  eat  except  in  a  sitting  posture.  One  should  never 
make  any  noise  while  eating.-f  The  man  of  intelligence  should 
first  offer  water  and  then  food  to  one  that  has  become  his 
guest,  and  after  having  served  the  guest  thus,  should  then  sit 
to  his  meals  himself.  He  who  sits  down  to  dinner  in  a  line 
with  friends  and  himself  eats  any  food  without  giving  thereof 
to  his  friends,  is  said  to  eat  virulent  poison.  As  regards  water 
and  Payasa  and  flour  of  fried  barley  and  curds  and  ghee  and 
honey ,'''''^'-'  one  should  never,  after  drinking  or  eating  these, 
offer  the  remnants  thereof  to  others.  One  should  never,  O  chief 
of  men,  eat  any  food  doubtingiy.t^''^  One  desirous  of  good 
should  never  drink  curds  at  the  conclusion  of  a  meal.  After 
the  meal  is  finished,  one  should  wash  one's  mouth  and  face 
with  the  (right)  hand  only,  and  taking  a  little  water  should 
then  dip  the  toe  of  the  right  foot  in  it.^"^  After  washing,  one 
should  touch  the  crown  of  one's  head  with  the  (right)  hand. 
With  concentrated  attention,  one  should  next  touch  fire.^°^ 
The  man  who  knows  how  to  observe  all  these  ordinances  with 
care,  succeeds  in  attaining  to  the  foremost  place  among  his 
kinsmen.  One  should,  after  finishing  one's  meals,  wash  one's 
nose  and  eyes  and  ears  and  navel  and  both  hands  with 
water.-^"^  One  should  not,  however,  keep  one's  hands  wet. 
Between  the  tip  and  the  root  of  the  thumb  is  situate  the 
sacred  Tirtha  known  by  the  name  of  Brahma.^"*  On  the 
back  of  the  little  finger,  it  is  said,  is  situate   the   Deva- tirtha. 


*  Oae   of  the   Vernacular   translators    takes   'valena'     as   signifying 
'child'  and  'para-^raddha'  as  meaning  the  first  or  *adya  9raddha'. — T. 
•     t  This  noise  refers    to    that   of  chewing   or   bucking    or   licking,  &c. 
It  is  an  ugly  habit  with  some  people. — T. 

J  Doubting,  for  example,  as  to  whether  he  would  be  able  to   digest  it 
•r  not,  or  whether  what    he    is    taking   is   clean    or    not,  or    whether  it 
would  be  too  much  for  him. — T. 


512  MARARRARATA.  [Annc'imnika 

The  intervening  space  between  the  thumb  and  the  forefinger, 
O  Bharata,""  should  be  used  for  discharging  the  Pitri  rites, 
after  touching  water  according  to  the  ordinance*  One  should 
never  indulge  in  other  people's  calumny.  Nor  should  one  ever 
utter  anything  that  is  disagreeable.^""  The  man  that  desires 
his  own  good  should  never  seek  to  provoke  against  himself  the 
wrath  of  others.  One  should  never  seek  to  converse  with  a 
person  that  has  fallen  away  from  his  order.  The  very  sight  of 
such  a  person  should  be  avoided.-'"^  One  should  never  come 
in  contact  with  a  fallen  person.  By  avoiding  such  contact  one 
succeeds  in  attaining  to  long  life.  One  should  never  indulge  in 
sexual  congress  at  day  time.  Nor  should  one  have  congress  with 
a  maiden,  nor  with  a  harlot  nor  with  a  barren  woman.^"**  One 
should  never  have  congress  with  a  woman  that  has  not  bathed 
after  the  expiry  of  her  functional  period.  By  avoiding  such 
acts  one  succeeds  in  attaining  to  a  long  life.  After  washing 
the  several  limbs  directed,  in  view  of  religious  acts,^"^  one 
should  wash  one's  lips  thrice,  and  once  more  twice.  By  doing 
this,  one  becomes  purified  and  fit  for  religious  acts.  The 
several  organs  of  sense  should  each  be  washed  once,  and  water 
should  also  be  sprinkled  over  the  whole  body.-^^°  Having  done 
this,  one  should  go  through  the  worship  of  the  Pitris  and 
the  deities,  agreeably  to  the  ordinances  of  the  Vedas.  Listen 
to  me,  0  thou  of  Kuru's  race,  as  I  tell  thee  what  purifica- 
tion^^^  is  cleansing  and  beneficial  for  a  Brahmana.  Before 
beginning  to  eat  and  after  finishing  the  meal,  and  in  all  acts 
requiring  purificaoion,  the  Brahmana  should  perform  the 
dchamana,  with  water  placed  on  the  limb  called  the  Brahma- 
tirtha.f"^  After  ejecting  any  matter  from  the  throat  or  spit- 
ting, one  should  wash  one's  mouth  before  one  can  become  pure, 

*  In  oflfering  certain  articles  at  the  Craddha,  the  articles  are  first 
placed  on  this  part  of  the  right  hand  and  then  offered  with  due  Mantras 
to  the  Pitris.— T. 

+  The  achamana  is  not  exactly  washing.  When  one  is  directed  to 
perform  the  achaiuana  after  having  eaten,  there  it,  of  course,  implies  an 
act  of  washing.  At  the  commencement,  however,  of  religious  acts,  the 
rite  of  achamana  consists  in  merely  touching  the  lips  and  Bome  other 
parts  with  water. — T. 


t^irva.]  JINUCASANA  PARVA.  518 

A  kinsman  who  happens  to  be  old,  or  a  friend  who  happens  to 
be  poor,"^  should  be  established  in  one's  house  and  his  comforts 
looked  after  as  if  he  were  a  member  of  the  family.  By  doing 
this,  one  succeeds  in  aciiuiring  both  fame  and  long  life.  The 
establishment  of  pigeons  in  one's  house  is  fraught  with  blessed- 
ness, as  also  of  parrots  both  male  and  female.^"  If  these  take 
to  one's  abode,  they  succeed  in  dispelling  calamity.  The  same  is 
the  case  with  cockroaches.  If  lire-flies  and  vultures  and  wood- 
pigeons  and  bees^^^  enter  a  house  or  seek  residence  in  it,  acta 
of  propriating  the  deities  should  be  performed.  These  are 
creatures  of  evil  omen,  as  also  ospre3's."^  One  should  never 
divulge  the  secrets  of  high-souled  men  ;  one  should  never  have 
sexual  congress  with  a  forbidden  woman.  Nor  should  one  ever 
have  such  congress  with  the  spouse  of  a  king  or  with  women 
that  are  the  friends  of  queens."^  One  should  never  cultivate 
intimacy  with  physicians,  or  with  children,  or  with  persona 
that  are  old,  or  with  one's  servants,  0  Yudhishthira.  One 
should  always  provide  for  friends,  for  BrfUimanas,  and  for  such 
as  seek  one's  protection.  By  doing  this,  O  king,  one  acquires 
a  long  life.  The  man  of  wisdom  should  reside  in  such  a  house 
as  has  been  constructed  with  the  aid  of  a  Brahmana  and  an 
engineer  skilled  in  his  profession,  if,  indeed,  0  king,  he  desires 
his  own  good.*  One  should  not,  O  king,  sleep  at  the  evening 
twilight.  Nor  should  one  study  at  such  an  hour  for  acquiring 
any  branch  of  knowledge.^^**'^-"  The  man  of  intelligence 
should  never  eat  also  at  such  an  hour.  By  acting  in  this  way 
one  acquires  a  long  life.  One  should  never  perform  any  act  in 
honor  of  the  Pitris  at  night  time.  One  should  not  deck  one's 
person  after  finishing  one's  meals.^'"^  One  should  not  bathe  at 
nisfht,  if  one  desires  one's  own  advancement.  One  should  also, 
0  Bharata,  always  abstain  from  the  flour  of  fried  barley  at 
night.^-"  The  remnants  of  food  and  drink,  as  also  the  flowers 
with  which  one  has  worshipped  the  deities,  should  never  be 
used.     Inviting  a  guest  at  night,  one   should  never,  with  exces- 

*  The  Brfihmana's  aid  is  necessary  in  selecting  the  ground,  and  sett- 
ling the  longitudinal  and  other  directions  of  the  housa,  as  also  in  fixing 
the  day  of  commencing  the  work  of  bnilding. — T. 

[     65     ] 


514  maharharata)  [AnuqSsanika 

sive  courtesy,  force  liim   to   eat   to   the   point   of  gratification. 
ISTor   should   one   eat   oneself  to  the   point   of  gratification,  at 
night.^^^     One  should  not  slay   a   bird   (for  eating  it),  especially 
after  having  fed  it*     One   possessed   of  wisdom   should    wed   a 
maiden  born  in  a  high  family,  endued  with  auspicious  indications, 
and  of  full  age.     Begetting   children    upon   her   and   thus   per- 
petuating one's  race  by  that  means,^^*"^^"  one  should  make   over 
one's  sons  to  a  good  preceptor  for  acquiring   general  knowledge, 
O  Bharata,  as  also  a  knowledge  of  the  especial   customs   of  the 
family,  0  monarch.     The  daughters  that  one  may  beget   should 
be  bestowed  upon  youths  of  respectable  families,  that   are  again 
possessed   of  intelligence/-^     Sons   should   also   be   established 
and  a  portion  of  the  family  inheritance  given  to   them,  O  Bha- 
rata, as  their  provision.     One   should   bathe   by   dipping   one's 
head  in  water  before  one  sits  down  to  perform  any   act  in  honor 
•of  the  Pitris  or   the   deities.^-^     One   should   never   perform   a 
Craddha  under  the  constellation    of  one's   nativity.     No   Crad- 
dha  should  be  performed  under  any  of  the    Bhadrapadas   (prior 
or  later),  nor  under   the   constellation    Krittika,  0  Bharata.^-^ 
The  Craddha  should  never  be   performed    under   any   of  those 
constellations  that  are  regarded  as  fierce    (such  as  A^lesha,  &c.) 
and  any   of  those   that,  upon   calculation,  seem   to   be    hostile. 
Indeed,  in  this  respect,   all  these  constellations  should  be  avoid- 
ed which  are  forbidden  in  treatises   on  astrology.^"^     One  should 
sit  oneself  facing  either  the  east  or  the  north  while   undergoing 
a  shave  at   the    hands   of  the   barber.     By   so   doing,  0    great 
king,  one   succeeds  in    acquiring   a   long   life.^^^     One   should 
never  indulge  in    other  people's   calumny   or   self-reproach,  for, 
0   chief  of  the    Bharatas,  it   is   said   that   calumny   is   sinful, 

*  I  adopt  the  meaning  which  Nilakantha  points  out.  According  to 
him,  this  Verse  forbids  the  killing  of  birds  at  night  time  and  their 
killing  after  having  fed  and  adopted  them.  Indeed,  one  may  buy  such  I 
birds  killed  by  others  for  food.  The  Avord  'Dwija,'  however,  may  mean 
both  hair  and  nails.  The  first  part  of  the  line,  therefore,  may  be  taken  I 
as  a  prohibition  against  the  cutting  of  hair  and  nails  after  eating.  The 
words  'na  saraachareta,'  in  that  case,  would  be  difficult  to  interpret. 
Probably,  it  is  this  that  has  led  the  Commentator  to  take  'Dwija'  here 
for  a  bird.     Some  texts  read  'panara'  for  'na  cha.' — T. 


Parva.]  anucasana  parva.  SI 5 

whether  of  others  or  of  oneself.^^^  In  wedding,  one  should 
avoid  a  woman  that  is  deficient  of  any  limb.  A  maiden  too, 
if  such,  should  also  be  avoided.  A  woman  of  the  same  Pra- 
varas  should  also  be  avoided  ;  as  also  one  that  has  any  mal- 
formation ;  as  also  one  that  has  been  born  in  the  race  to  which 
one's  mother  belongs.*^^-  One  possessed  of  wisdom  should 
never  have  sexual  congress  with  a  woman  that  is  old,  or  one 
that  has  abandoned  the  domestic  mode  of  life  for  entering  the 
forest  mode,  or  one  that  is  true  to  her  lord,  or  one  whose 
organs  of  generation  are  not  healthy  or  well-formed.f^^*  It 
behooveth  thee  not  to  wed  a  woman  that  is  of  a  yellow 
complexion,  or  one  that  is  afflicted  Avith  leprosy,  or  one  born 
in  a  family  in  which  there  has  been  epilepsy,  or  one  that  is  low 
in  birth  and  habits,^^*  or  one  that  is  born  in  a  family  in  which 
the  disease  called  Cwitri  (leprosy)  has  appeared,  or  one  belonging 
by  birth  to  a  race  in  which  there  are  early  deaths.  Only  that 
maidcii  who  is  endued  with  auspicious  indications,  and  who  is 
accomplished  for  qualifications  of  diverse  kinds,^^^  who  is  agree- 
able and  handsome,  should  be  wedded.  One  should  wed, 
O  Yudhishthira,  in  a  family  that  is  higher  or  at  least  equal  to 
one's  own.^^®  One  who  is  desirous  of  one's  own  prosperity, 
should  never  wed  a  woman  that  is  of  an  inferior  order  or  that 
has  fallen  away  from  the  order  of  her  birth.  Carefully  igniting 
the  fire,  one  should  accomplish  all  those  acts  which  have  been 
ordained  and  declared  in  the  Vedas  or  by  the  Brahmanas.t 
One  should  never  seek  to  injure  women.  Spouses  should  al- 
ways be  protected.^^^"^^^  Malice  always  shortens  life.  Hence, 
one  should  always  abstain  from  cherishing  malice.  Sleep  at 
day  time  shortens  life.  To  sleep  after  the  sun  has  risen  shortens 
life.^^^  They  who  sleep  at  any  of  the  twilights,  or  at  night- 
fall or  who  go  to  sleep  in  a  state  of  impurity,  have  their  lives 
shortened.      Adultery  always  shortens  life.     One   should   not 


*  Pravavas  indicate  the  race  in  wliich  one  is  born.  They  are  named 
from  the  names  of  the  Vedic  Rishi«. — T. 

t  The  Commentator  explains  tliat  'ayonim'  implies  'of  unknown 
birth,'  and  'viyonim'  'of  mean  birth.' — T. 

X  'Brahmanih'  here  refers  to  the  rituals  in  the  Vedas  aiid  not  persons 
pf  the  first  order. — T. 


516  MAHABHAKATA.  [Anucaatinik^ 

remain  in  a  state  of  impurity   after   shaving.*^*°     One   should, 
O    Bharata,  carefully  abstain    from   studying   or   reciting   the 
Vedas,    and   eating,  and   bathing,  at   eventide.^^^     When   the 
evening   twilight   comes,  one  should     collect   one's   senses   for 
meditation,  without  doing  any  act.     One  should,  0  king,  bathe 
and  then  worship  the  Brahmanas.-^^'     Indeed,  one  should  bathe 
before  worshipping  the   deities  and   reverentially   saluting   the 
preceptor.     One  should  never  go  to  a   sacrifice   unless   invited. 
Indeed,  one  may  go  there  without  an  invitation  if  one  wishes  to 
only  see  how  the  sacrifice  is  conducted.     If  one   goes  to  a  sacri- 
fice (for  any  other  purpose)  without  an   invitation   and   if  one 
does  not,  on  that  account,  receive  proper  worship  from  the  sacri- 
ficer,  one's  life  becomes  shortened.     One  should  never  go   alone 
on  a  journey  to  foreign    parts.     Nor   should    one   ever   proceed 
alone  to  any  place  at  night."^""*     Before  evening   comes,  one 
should  come  back  to  one's  house  and   remain    within    it.     One 
should  always  obey  the  commands  of  one's  mother  and  father  and 
preceptor,"^  without  at  all  judging  whether   those   commands 
are  beneficial  or  otherwise.     One  should.  O  king,  attend   with 
great  care  to  the  Vedas  and  the  science  of  arms.^*''     Do   then, 
O  king,  carefully  attend  to  the  practice    of  riding  an   elephant, 
a  steed,  and  a  war-chariot.     The    man    who   attends   to   these 
with  care  succeeds  in  attaining   to    happiness.^*^     Such  a  king 
succeeds  in    becoming    unconquerable    by    foes,  and    sway    his 
servants  and  kinsmen  without  any  of  them    being   able   to   get 
the  better  of  him.     The  king  that   attains   te  such  a  position 
and  that  carefully  attends  to  the   duty    of  protecting   his   sub- 
jects, has  never  to  incur   any    loss.^"     Thou   shouldst   acquire, 
O  king,  the  science  of  reasoning,  as  also  the   science   of  words, 
the  science  of  the  Gandharvas,  and  the  four  and  sixty   branches 
of  knowledge   known  by   the   name   of  Kala.^*^     One   should 
every  day  bear  the  Puranas  and  the  Itihasas  and  all   the  other 
narratives  that  exist,  as  also  the    life-stories   of  all    high-souled 
personages.^^**     When  one's   spouse   passes   through    her   func- 
tional period,  one   should  never   have   congress   with   her,  nor 

*  The  fact  ia,  one  is  directed  to   bathe  after  a  shave.     One  is   con- 
sidered impure  after  a  shave  until  one  bathes. — T. 


l*arva.]  anucasana  pakva.  517 

even  summon  her  for  conversation.  The  man  endued  with 
wisdom  may  accept  her  companionship  on  the  fourth  day  after 
the  bath  of  purification."^  If  one  indulges  in  congress  on  the 
fifth  day  from  the  first  appearance  of  the  functional  operation, 
one  gets  a  daughter.  By  indulging  in  congress  on  the  sixth 
day,  one  happens  to  have  a  son.  The  man  of  wisdom  should, 
in  the  matter  of  congress,  attend  to  this  rule  (about  odd  and 
even  days)."-  Kinsmen  and  relatives  by  marriage  and  friends 
should  all  be  treated  with  respect.  One  should,  according  to 
the  best  of  one's  power,  adore  the  deities  in  sacrifices,  giving 
away  diverse  kinds  of  articles  as  sacrificial  Dakshina."^  After 
the  period  ordained  for  the  domestic  mode  of  life  has  been 
passed,  one  should,  0  king,  enter  the  life  of  a  forest-recluse. 
I  have  thus  told  thee  all  the  indications,  in  brief  of  persons 
who  succeed  in  living  long.*"*  What  remains  untold  by  me 
should  be  heard  by  thee  from  the  mouths  of  persons  well-versed 
in  the  three  Vedas,  0  Yudhishthira.  Thou  shouldst  know 
that  conduct  is  the  root  of  prosperity.  Conduct  is  the  en- 
hancer of  fame.^^^  It  is  conduct  that  prolongs  life.  It  is 
conduct  that  destroys  all  calamities  and  evils.  Conduct  has 
been  said  to  be  superior  to  all  the  branches  of  knowledge.^"® 
It  is  conduct  that  begets  righteousness,  and  it  is  righteousness 
that  prolongs  life.  Conduct  is  productive  of  fame,  of  long  life, 
and  of  Heaven.  Conduct  is  the  most  efficacious  rite  of  pro- 
piating  the  deities  (lor  bringing  about  auspiciousness  of  every 
kind).  The  Self-born  Brahman  himself  has  said  that  one 
should  show  compassion  unto  all  orders  of  men.f  ""^ 


Section  CV. 

"Yudhishthira  said,— 'Tell    me,  0   chief  of  Bharafca's   race, 
how  the   eldest   brother   should    behave    towards   his   younger 


*  'UdJefa' means,  as  the  Commentator,  explains,  *in  brief.' — T. 

t  The  word  rendered  'conduct'  in  the  concluding  Verses  of  this 
lesson  is  'acharah."  It  implies  not  only  one's  behaviour  to  one's  own  self 
and  others,  j.  e.,  to  beings  inferior,  equal,  and  superior.  The  word 
'acharah,'  therefore,  includes  the  entire  body  of  acts  that  one  does  in 
this  life,  including  the  very  sentiments  that  one  cherishes.— T. 


618  MAHABHARATA,  [Anucasanikd 

brothers,  and  how   the  younger  brother  should   behave  towards 
their  eldest  brother  1'^ 

"Bhishma  said, — -Do  thou,  0  son,  always  behave  towards 
thy  younger  brothers  as  their  eldest  brother  should.  Thou  art 
always  the  eldest  of  all  these  thy  brothers.  That  high  conduct 
■which  the  preceptor  should  always  adopt  towards  his  disciples 
should  be  adopted  by  thee  towards  thy  younger  brothers  '"  If 
the  preceptor  happens  to  be  unendued  with  wisdom,  the  disciple 
cannot  possibly  behave  towards  him  in  a  respectful  or  proper 
•way.  If  the  preceptor  happens  to  be  possessed  of  purity  and 
highness  of  conduct,  the  disciple  also  succeeds  to  attaining  to 
conduct  of  the  same  kind,  0  Bharata.^  The  eldest  brother 
should  at  times  be  blind  to  the  acts  of  his  younger  brothers, 
and  though  possessed  of  wisdom  should  at  times  act  as  if  he 
does  not  understand  their  acts.  If  the  younger  brothers  be 
guilty  of  any  transgression,  the  eldest  brother  should  correct 
them  by  indirect  ways  and  means.*  If  there  be  good  under- 
standing among  brothers  and  if  the  eldest  brother  seeks  to 
correct  his  younger  brothers  by  direct  or  ostensible  means, 
persons  that  are  enemies,  0  son  of  Kunti,  that  are  afflicted 
with  sorrow  at  the  sight  of  such  good  understanding  and  who, 
therefore,  always  seek  to  bring  about  a  disunion,  set  themselves 
to  disunite  the  brothers  and  cause  dissension  among  them.^  | 
It  is  the  eldest  brother  that  enhances  the  prosperity  of  the 
family  or  destroys  it  entirely.  If  the  eldest  brother  happens  | 
to  be  unendued  with  sense  and  wicked  in  behaviour,  he  brings 
about  the  destruction  of  the  whole  family.^  That  eldest  brother 
who  injures  his  younger  brothers  ceases  to  be  regarded  as  the  f 
eldest  and  forfeits  his  share  in  the  family  property  and  deserves 
to  be  checked  by  the  king.'^  That  man  Avho  acts  deceitfully, 
has,  without  doubt,  to  go  to  regions  of  grief  and  every  kind 
of  evil.  The  birth  of  such  a  person  serves  no  useful  purpose 
even  as  the  flowers  of  the  cane.*®  That  family  in  which  a 
sinful  person  takes  birth  becomes  subject  to  every  evil.  Such 
a  person    bring  about   infamy,  and    all    the    good   acts   of  the 


*  The  flowers  of  the  cane  cannot  be  plucked  for  being  offered  to  the 
deities.— T. 


Pavva.]  1NUCASA.NA  parva!  519 

family  disappear.'  Such  among  tlic  brothers  as  arc  wedded  to 
evil  acts  forfeit  their  shares  of  the  family  property.  In  such  a 
case,  the  eldest  brother  may  appropriate  the  whole  Yautuka 
property  without  giving  any  portion  thereof  to  his  younger 
brothers.^"  If  the  eldest  brother  makes  any  acquisition,  with- 
out using  the  paternal  property  and  by  going  to  a  distant 
place  he  may  appropriate  for  his  own  use,  such  acquisitions, 
without  giving  any  share  thereof  to  his  younger  brothers.^^  If 
uns^parated  brothers  desire  (during  the  lifetime  of  their  father) 
to  partition  the  family  property,  the  father  should  give  equal 
shares  unto  all  his  sons.^-  If  the  eldest  brother  happens  to  be 
of  sinful  acts  and  undistinguished  by  accomplishments  of  any 
kind,  he  may  be  desregarded  by  his  young  brothers.  If  the 
wite  or  the  younger  brother  happens  to  be  sinful,  her  or  his 
good  must  still  be  looked  after.^^  Persons  conversant  with  the 
efficacy  of  righteousness  say  that  righteousness  is  the  highest 
good.  The  Upadhyaya  is  superior  to  even  ten  Acharyyas. 
The  sire  is  equal  to  ten  Upadhyayas.^*  The  mother  is  equal 
to  ten  sires  or  even  the  whole  Earth.  There  is  no  senior  equal 
to  the  mother.  Verily,  she  transcends  all  in  respect  of  the 
reverence  due  to  her.*^^  It  is  for  this  reason  that  people  regard 
the  mother  to  deserve  so  much  reverence.  After  the  father 
has  ceased  to  breathe,  O  Bharata,  the  eldest  brother  should 
be  regarded  as  the  father.^"  It  is  the  eldest  brother  who  should 
assign  unto  them  their  means  of  support  and  protect  and 
cherish  them.  All  the  younger  brothers  should  bow  to  him  and 
obey  his  authority.^''  Indeed,  they  should  live  in  dependence 
upon  him,  even  as  they  did  upon  their  father  while  was  alive. 
So  far  as  the  body  is  concerned,  0  Bharata,  it  is  the  father  and 
the  mother  that  creates  it.^**  That  birth,  however,  which  the 
Acharyya  ordains,  is  regarded  as  the  true  birth  that  is,  besides, 
really  unfading   and   immortal.     The   eldest   sister,  0  chief  of 

*  An  'Achilryya'  is  an  ordinary  instructor.  He  is  called  an  'Up.1- 
dhyaya'  who  teaches  the  Vedas.  The  Upadhyaya  is  greater  than  even  ten 
Acharyyas  or  ordinary  teachers.  The  father,  again,  deserves  ten  times 
as  much  respect  as  is  paid  to  the  Upadliyaya.  As  regards  the  mother, 
again,  the  reverence  due  to  her  is  greater  than  what  is  due  to  the  father. 
Tlie  mother  is  equal  to  the  whole  Earth. — T. 


520  MAnARHARATA.  [Awcriiin'n.ika 

Bharata's  race,  is  like  unto  the  mother.  The  wife  of  the^eldest 
brother  also  is  like  the  mother,  for  the  younger  brother,  in  in- 
fancy, receives  sack  from  her.*'  "^® 


Section  CVI. 

"Yudhishthira  said, — 'The  disposition  is  seen,  O  grandsire, 
in  all  the  orders  of  men,  including  the  very  Mlechcchas,  of 
observing  fasts.  The  reason,  however,  of  this  not  known  to 
us.^  It  has  been  heard  by  us  that  only  Brahmanas  and  Ksha- 
triyas  should  observe  the  vow  of  fasts.  How,  0  grandsire,  are 
the  other  orders  to  be  taken  as  earning  any  merit  by  the  obser- 
vance of  fasts  T^  How  have  vows  and  fasts  come  to  be  ob- 
served by  persons  of  all  orders,  O  king  ?  What  is  that  end  to 
which  one  devoted  to  the  observance  of  fasts  attains  ?^  It  has 
been  said  that  fasts  are  highly  meritorious  and  that  fasts  are  a 
great  refuge.  0  priuce  of  men,  what  is  the  fruit  that  is  earned 
in  this  world  by  the  man  that  observes  fasts  ?*  By  what  means 
is  one  cleansed  of  one's  sins  ?  By  what  means  doth  one  acquire 
righteousness  ?  By  what  means,  0  best  of  the  Bharatas,  doth 
one  succeed  in  acquiring  Heaven  and  merit  ?^  After  having 
observed  a  fast,  what  should  one  give  away,  O  king  ?  O  tell 
me,  what  those  duties  are  by  which  one  may  succeed  in  obtain- 
ing such  objects  as  lead  to  happiness  V  "' 

Vai9ampayana  continued, —  'Unto  Kunti's  son  by  the  deity 
of  Dharma,  who  was  conversant    with   every   duty    and    who 

*  Many  of  the  Verses  of  this  Lesson  are  from  Manu.  The  relative 
positions  of  the  Acharyya,  the  Upadhyaya,  the  fatter,  and  the  mothert 
as  given  in  Verse  15,  is  not  consistent  with  Manu.  Verse  15  would 
show  that  the  TJpadliyaya  was  regarded  as  very  much  superior  to  tho 
Acharyya.  In  Manu,  II — 140-41,  he  is  called  an  Acharyya  who  taus;ht 
all  the  Vedas,  without  any  remuneration.  He,  on  the  other  hand,  who 
taught  a  particular  Veda  for  a  living,  was  called  an  Upadhaya.  The 
first  line  of  Verse  19  corresponds  with  Manu  II — 148.  The  sense  is 
that  that  birth  which  one  derives  from  one's  parents  is  subject  to  death; 
while  the  birth  derived  from  the  preceptor  is  true  regeneration,  unfad- 
ing and  immortal.  It  is  a  question  whether  any  other  nation  paid  such 
respect  to  persona  employed  in  teaching. — T. 


pfirva.]  iNUCASA-NA  parva;  521 

said  so  unto  him,  Cantanu's  son,  Bhishma,  who  was   acquaint- 
ed with  every  duty  answered  in  the  iollowing  words.^ 

'^Bhishma  said.— 'In  former  days,  0  king,  I  heard  of  these 
high  merits,  0  chief  of  Bharata's  race,  as  attaching  to  tlie 
observance  of  fasts  according  to  the  ordinajice  !^  I  had,  O 
Bharata,  asked  the  Rishi  Angiras  of  high  ascetic  merit,  the 
very  same  questions  which  thou  hast  asked  me  today.**  Ques- 
tioned by  me  thus,  the  illustrious  Rishi,  who  sprang  from  the 
sacrificial  fire,  answered  me  even  thus  in  respect  of  the  obser- 
vance of  fasts  according  to  the  ordinance.'^" 

"  *x\ngiras   said, — As   regards   Brahmanas   and    Kshatriyas, 
fasts  for   three    nights    at    a   stretch   are   ordained   for   them, 
0  delighter  of  the  Kurus.     Indeed,  O   chief  of  men,  a  fast    for 
one  night,  for  two  nights,  and    for   three   nights,  may    be   ob- 
served by  them.     (They  should  never  go  beyond  three  nights;.^'- 
As  regards    Yair^yas    and    Cudras,  the    duration    of  fasts   pres- 
cribed for  them  is  a  single  night.     If,  from    fully,  they   observe 
iasts  for  two  or   three    nights,  such    fasts   never   lead   to   their 
[advancement.^-     Indeed,  for  Vai^yas  and  Cudras,  fasts  for  two 
[nights  have  been  ordained  (on  certain  special  occasions).     Fasts 
'for  three  nights,  however,  have  not  been    laid   down    for   them 
!  by  persons  conversant   with   and    observant   of  duties.-'^     That 
man  of  wisdom  who,  with  his  senses   and   soul   under   control, 
[O  Bharata,  fasts,  by  abstaining  from  one  of  the  two    meals,  on 
the  fifth  and  the  sixth  days  of  the  moon   as   also   on    the   da}' 
of  the  full  moon,  becomes  endued  with  forgiveness   and   beauty 
of  person  and  conversance  with  the  scriptures.     Such  a  person 
never  becomes  childless  and  poor.^*"^®     fie  who   performs   sacri- 
Ifices  for  adoring  the  deities  on  the  fifth  and    the    sixth    days  of 
[the  moon,  transcends  all  the  members  of  his   family    and   suc- 
ceeds in  feeding  a  large  number    of  Brahmanas.     He    who   ob- 
fserves  fasts  on  the  eighth  and  the  fourteenth  days   of  the   dark 
fortnight,    becomes   freed    from    maladies   of   every    kind   and 
possessed  of  great  energy.     The    man   who   abstains   from   one 
meal  every  day  throughout  the    month  called   Margi^irsha,^*^*^^ 
should,  with  reverence  and    devotion,  feed  a    number   of  Brah- 
manas.     By    so   doing    he    becomes   freed    from    all    his   sins. 
Such  a  man  becomes   endued    with    prosperity,  and  all    kinds 

[     66     ] 


522  MARABHARATAi  [Antic'isanika 

of  grain    become  his."     He  becomes  endued  ■with    energy.    Tn 
fjiub,  sach  a  person    re"i.ps    an    abundance    of  harvest    from    his 
fields,  acquires    great    wealth    and    much    corn.-'''     That    man, 
0  son  of  Kunti,  who  passes  the  whole    month    of  Pausha,  abs- 
taining every  day  from  one  of  two  meals,  beconjes  endued   with 
good  fortune  and  agreeable  features  and  great  fame.-"     He   who 
p^sse^  the  whole  month  of  Magha,  abstaining  every    day    from 
one  of  the  two  meals,  takes  birth  in  a  high  faruily  and   attains 
to  a  position  of  eminence  among  his  kinsmen.^'-     He  who  passes 
the    whole    month   of    Bhagadaivata,    confining    himself  every 
day  to  only  one  meal,  becomes   a  favourite   with    womeii    who, 
indeed,  readily  own  his  sway.^"     He  who  passes   the    whole   of 
the  month  of  Chaitra,  confining  himself  every  day  to  one  meal, 
take.^  birth  in  a  high  family  and  becomes    rich    in    gold,  gems, 
and  pearls.'^*     The  person,  whether  male  or  female,  who    passes 
the  month  of  Vai9akha,  confining  himself  or  herself  every  day 
to  one    meal,  and    keeping    his    or    her   senses   under   control, 
succeeds  in  attaining  to  a    position    of  eminence    among    kins- 
men."*    The  person  who  prsses  the    month    of  Jaishthya    con- 
finin<^  himself  every  day  to  one  meal  a  dn.j,   succeeds  in  attain- 
ino"  to  a  position  of  eminence  and   great    wealth.     If  a  woman, 
she  reaps  the  same  reward.^^     He    who   passes   the    month    of 
Ashada,  confining  himself  to  one  meal  a  day   and    with    senses 
steadily  concentrated    upon    his   duties,  becomes   possessed    of 
much   corn,  great    wealth,   and   a   large    progeny.-^     He    who 
passes  the   month   of  Cravana,  confining    himself  to   one    meal 
a   dav,  receives   the   honors   of  Abhisheka    wherever   he    may 
happen  to  reside,  and  attains  to  a  position    of  eminence  among 
kinsmen  whom  he  supports.^^     That  man  who  confines    himself 
to  only  one  meal  a  day  for  the  whole    month   of  Proshthapada, 
becomes   endue!   with   great  wealth   and    attains   to  swelling 
and  durable  atfluence."^     The    man    who  passes   the   month   of 
i(jvvin,  confining  himself  to  one  meal  a   day,  becomes   pure  in 
soul  and  body,  possessed  of  animals  and  vehicles  in  abundance, 
and  a  Kro^e  progeny.''^^     He  who  passes  the  month   of  Kartika, 
confining  him^ielf  to  one  meal  every    day,  be^^omes  posse.ssed  of 
herobm,  many  spouse:^  and   great   fame.''"     I    have   now    told 
tiee.  O  chief  of  men,  whit  the   frjuta  ars    t'lat    are   obtiiueJ 


Farva.]  andcasana  pabva.  523 

by  men  by  observing  fasts  for  the  two  and  ten  months  in 
detvil.  Listen  now,  0  king,  to  me  as  I  tell  thee  what  th» 
rule,  are  in  re^pe-t  ofccli  of  the  lunar  davo."^  The  man 
who,  vbsLainiii,'  from  it  every  day,  takes  rice  at  the  expiration 
of  every  forfciii.,fht,  becomes  possessed  of  a  great  many  kine, 
a  large  progeny,  and  a  long  life.^-  lie  who  olj.serves  a  fast  for 
three  nig'uts  every  month  and  conducts  himself  thus  for  two 
and  ten  years,  attains  to  a  position  of  supremacy  among  his 
kinsmen  and  associates,  without  a  rival  to  contest  his  claim 
and  without  any  anxiety  caused  by  any  one  endeavouring  to 
rise  to  the  same  height.^^  These  rules  that  I  speak  of,  O  chief 
of  Bharata's  race  should  be  observed  for  two  and  ten  years. 
Let  thy  inclination  be  manifested  towards  it.^*  That  man 
who  eats  once  in  the  forenoon  and  0T)ce  after  evening  and 
abstains  from  drinking  (or  eating  anything)  at  the  interval, 
and  who  observes  compassion  towards  all  creatures  and  pours 
libitions  of  clarified  butter  on  his  sacred  fire  every  day,*^ 
attains  to  success,  0  king,  in  six  years.  There  is  no  doubt  in 
tliis.  Such  a  man  earns  the  merit  rhat  attaches  to  the  per- 
formance of  the  Asrnishtoma  sacriCce.^^  Endued  with  n^.erit 
and  Ireed  from  every  kind  of  stain,  he  attains  to  the  region 
of  the  Apsiris  that  echo  with  the  sound  of  songs  and  dance, 
and  passes  his  days  in  the  company  of  a  thousand  damsels  of 
great  beiuty.^^  He  rides  on  a  car  of  the  complexion  of 
melted  gold  and  receives  hi^^^h  honors  in  the  region  of  Brahma.^* 
After  the  exhaustion  of  that  merit  tuch  a  person  comes  back 
to  Eirth  and  attains  to  pre  eminence  of  position.  That  man 
who  passes  one  whole  year,  confining  himself  every  day  to  only 
one  meil,^"  attains  to  the  merit  of  the  Atiratra  sacrifice.  He 
ascends  to  Heaven  after  death  and  receives  great  honors  there.**' 
Upon  the  exhau:DLion  of  that  merit  he  returns  to  the  Earth 
and  attains  to  a  position  of  eminence.  He  who  passes  one 
whole  yea*  observing  fasts  for  three  days  in  succession  and 
taking  food  on  every  fourth  day.*^  and  abstaining  from  injury 
from  every  kind  adheres  to  truthfulness  of  speech  and  keeps 
his  senses  under  control,  attains  to  the  merit  of  the  Vajapeya 
sacrifice.*"  Such  a  person  ascends  to  Heaven  after  death  and 
receives  high  honors  there.    That    man,  0   son    of  Kanti,  who 


524«  MAHABHARA.TA.  [Anitcisanlka 

passes  a  whole  year  observing   fasts   for    five   days   and   taking 
food  on  only  the  sixth  day,'*^  acquires  the  merit    of  the   Horse- 
sacrifice.     The  chariot    he    rides    is   drawn    by    Chakravakas/* 
Such  a  man  enjoys  every  kind  of  happiness  in  Heaven    for    full 
forty  thousand  years.     He  who  passes   a  whole   year  observing 
fasts  for  seven  days  and  taking  food  on  only  every   eighth  day,*° 
acquires  the  merit  of  the  Gavamaya  sacrifice.     The   chariot  he 
rides  is  drawn  by  swans  and    cranes.*"     Such    a   person    enjoys 
all  kinds  of  happiness  in  Heaven  for  fifty  thousand    years.     He 
who  passes  a  whole  year,  0  king,  eating   only    at   intervals   of 
a  fortnight,*^  acquires  the  merit    of  a    continuous   fast    for   six 
months.     This  has  been  said  by   the   illustrious   Angiras   him- 
self.    Such  a  man    dwells  in  Heaven  for  sixty  thousand  years.*® 
He  is  roused  every  morning  from  his  bed  by  the  sweet   notes  of 
Vinas  and  Vallakis  and    flutes,  0    king.*^     He    who   passes   a 
whole  year,  drinking  only  a  little    water  at   the   expiration    of 
every  month,  acquires,  0  monarch,  the  merit   of  the   Vi^wajit 
sacrifice.^"     Such  a  man  rides  a   chariot   drawn    by   lions   and 
tigers.      He    dwells    in    Heaven    for   seventy     thousand    years 
in  the  enjoyment   of  every    kind   of  happiness.^^     No   fast   for 
more  than  a  month,  0  chief  of  men,  has  been  ordained.    Even 
this,  O  son  of  Pritha,  is  the  ordinance  in  respect   of  fasts   that 
has  been   declared   by   sages   conversant    with   duties.^'^     That 
man  who,  unafflicted  by  disease  and  free   from   every    malady, 
observes  a  fast,  verily  acquires,  at  every   step   the    merits   that 
attach  to  Sacrifices.^^     Such  a  man  ascends  to  Heaven  on  a  car 
drawn    by   swans.     Endued    with    puissance,  he   enjoys   every 
kind  of  happiness  in  Heaven  for  a  hundred  years.^*     A  hundred 
Apsaras  of  the  most    beautiful   features   wait   upon    and   sport 
with  him.^^     He  is  roused  from  his  bed   every  morning   by   the 
sound  of  the  Kanchis   and    the   Nupuras    of  those   damsels.*^* 
Such  a  person    rides  on   a   car   drawn    by   a   thousand   swans. 
Dwelling,  again,  in  a    region   teeming    with    hundreds    of  the 


*  «i 


'Kanchi'  is  an  ornament  worn  by  ladies  round  the  waist   or    hips. 
There  is  a  shining  disc,  of  gold  or  silver,  which  dangles    on   the   hip. 
It  is  commonly  called    'Chandra-hara.'     The  'Nupura'    is    an   anklet   of 
silver,  with  moving   bullets    placed  within,  ao   that   when   the  ,  wearer 
jnoves,  these  make  an  agreeable  noise.— T. 


\  Farva.]  anucasana  parva.  525 

i 

I  most  beautiful  damsels,  he  passes  his  time  in  great  joy/^  The 
person  who  is  desirous  of  Heaven  (Idcs  not  like  tlie  accession 
of  strencjth  when  he  becomes  weak,  or  the  cure  of  wounds 
when  he  is  wounded,  or  the  administration  of  healing  drugs 
when  he  is  ill,  or  soothings  by  others  when  he  is  angry,  or  the 
mitigation,  by  the  expenditure  of  wealth,  of  sorrows  caused 
by  poverty/®"^*  Leaving  this  world  where  he  suffers  only 
privations  of  every  kind,  he  proceeds  to  Heaven  and  rides  on 
cars  adorned  with  gold,  his  person  embellished  with  ornaments 
of  every  kind.  There,  in  the  midst  of  hundreds  of  beautiful 
damsels,  he  enjoys  all  kinds  of  pleasures  and  happiness,  cleansed 
of  every  sin.^**  Indeed,  abstaining  from  food  and  enjoyments 
in  this  world,  he  takes  leave  of  this  body  and  ascends  to 
Heaven  as  the  fruit  of  his  penances.  There,  freed  from  all  his 
sins,  health  and  happiness  becomes  his,  and  whatever  Avishes 
arise  in  his  mind  become  crowned  with  fruition."^  Such  a  per- 
son rides  on  a  celestial  car  of  golden  complexion,  of  the  efful- 
gence of  the  morning  sun,  set  with  pearls  and  Z"jr:)ts  Itizull, 
resounding  with  the  music  of  Vinas  and  Murajas,  adorned  with 
banners  and  lamps,  and  echoing  with  the  tinkle  of  celestial 
bells.**-'"^  Such  a  person  enjoys  all  kinds  of  happiness  in  Hea- 
ven for  as  many  years  as  there  are  pores  in  his  body.**  There 
is  no  Castra  superior  to  the  Veda.  There  is  no  person  more 
worthy  of  reverence  than  the  mother.  There  is  no  acquisition 
superior  to  that  of  Righteousness,  and  no  penance  superior  to 
fast.^^  There  is  nothing,  more  sacred,  in  Heaven  or  Earth, 
than  Bnihmanas.  After  the  same  manner  there  is  no  penance 
that  is  superior  to  the  observance  of  fasts.**  It  was  by  fasts  that 
the  deities  have  succeeded  in  becoming  denizens  of  Heaven. 
It  is  by  fasts  that  the  Rishis  hi\e  attained  to  high  success.*^ 
Vi(;wamitra  passed  a  thousand  celestial  years,  confining  him- 
self every  day  to  only  one  meal,  and  as  the  consequence  there- 
of attained  to  the  status  of  a  Brahmana.*^  Chyavana  and 
Jaraadagni  and  Va(;ishtha  and  Gautama  and  Bhrigu, — all  these 
great  Rishis  endued  with  the  virtue  of  forgiveness — have 
attained  to  Heaven  through  observance  of  fasts.***  In  former 
days  Angiras  declared  so  unto  the  great  Rishis.  The  man  who 
teaches  another  the  merit  of  fasts  has  never,  to  suffer  any   kind 


525  MAHABBABATA.  [Anucnsatiika 

of  misery/®  The  ordinances  about  fasts,  in  their  due  order, 
O  son  of  Kmiti,  hive  flo\ved  from  tlie  great  Ri.'^hi  Ai'giras, 
T.ie  miii  ^vho  duly  reid^  these  ordinanoei  or  heirs  theiu  read, 
become?  freed  from  sins  of  every  kind.^^  Not  only  is  su'ih  a 
person  freed  from  every  calamity,  but  his  mind  bcomes  in- 
capable of  being  touched  by  any  kind  of  fault.  Such  a  person 
succeeds  in  understanding  the  sounds  of  all  creatures  other 
than  human,  and  acquiring  eternal  fame,  becomes  the  fore- 
most of  his  species.'  "^^ 


Section  CVII. 

"Yudhishthira  said, — '0  high-souled  grandsire,  thou  hasfe 
duly  discoursed  to  us  on  the  subject  of  Sacrifices,  including 
the  merits  in  detiil  that  attach  to  them  both  here  and  here- 
after.^ It  should  be  remembered,  however,  0  grand.sire.  that 
Sacrifices  are  incapible  of  being  performed  by  people  that 
are  poor,  for  these  rei[uire  a  large  store  of  diverse  kinds  of 
articles.'  Indeed,  0  grandsire,  the  merit  attaching  to  Sacri- 
fices can  be  acquired  by  only  kings  and  princes.  That  merifc 
is  incipable  of  being  acquired  by  those  that  are  destitute  of 
wealth  and  divested  of  ability  and  that  live  alone  and  are 
helpless.^  Do  thou  tell  us,  0  grandsire,  what  the  ordinances 
are  in  respect  of  those  acts  that  are  fraught  with  merit  equal 
to  what  attaches  to  Sacrifices  and  which,  therefore,  are  capable 
of  being  performed  by  persons  destitute  of  means  !'** 

'"Bhishma  said, — 'Listen,  0  Yudhishthira  !  Those  ordinan- 
ces that  I  have  told  thee  of, — those,  viz.,  that  were  first  pro- 
mulgated by  the  great  Rishi  Angirasa,  and  that  have  reference 
to  meritorious  fasts  for  their  soul, — are  regarded  as  equal  to 
Sacrifices  (in  respect  of  the  fruits  they  l>ring  about  both  here 
and  hereafter)."  That  man  who  takes  one  meal  in  the  fore- 
noon and  one  at  night,  without  taking  any  food  or  drink 
during  the  interval,  and  who  observes  this  regulation  for  a 
period  of  six  yeirs  in  succession,  abstaining  all    the  while  (rora 

*  In  Verse  3,  'A  vagina'  iiieano   'Nirguna' ;  'Ekatma'    means  alone; 
and  'ai>amhata'  implies  without  ai>&ociatct>,  i,  e.)  helpless. — T. 


Parva.]  inccasana  parva!  527 

injurinf^  any  creature   and  regularly  pouring   libations   on    his 
sioied    rti-e    every    diy,    attains,     wiiliout     doubt,   to   success. 
Such  a   mm    acquires    hereafter    a    car    of  the    coii.plexioii    of 
hextel  gold,"''  and  attains  to  a  residence,    for  millions  of  \ears, 
in  the  region  of  Prijapiti,  in  the  company  of  celestial  damsels, 
thit  ever  echoes    with    the    sound    of  music    and    dance,  and 
bilges    with  the  effulgence  of  fire.^     He  who  passes  three  years, 
connnin^  himself  every  day    to    one    meil    and    abstaining    all 
the    while    from    congress    with     any    other    woman    save    his 
own    wedded    wife,  attains    to    the    merit    of  the    Agnishtoraa 
sacrilije.^     Such  a    man    is    regarded    as    having    periurmed  a 
Sacrifice,  with  plenty  of  gitts  in  g')ld,  that   is   dear  to   Vasava 
himself     By    practising    truthfulne'^    of  sjeech,  making   gifts, 
reverencing  the    Brahmanas,  avoiding    malice,'"  becoming    for- 
giving and  self-restrained,  and  conquering  wrath,  a  man  attains 
to  the  highe-it  end.     Riding    on    a    car    of  the    complexion    of 
white  clouds  that    is    drawn    by    swans,  he    lives,    for    millions 
and    mdlions    of  years,  in    the    company  of  Apsaras.     Fasting 
ti)r  a  wiiole    day    and    eating    only    one    meal    on    the    second 
diy,^'"^'  he  who  pours  libations    upon    his   sacred    fire    for    the 
period  of  a    whole    year, — verily,  he    who    observes   such  a  fast 
and  attends  every  day  to    his    lire    and    ri^es    every    day    from 
bed  before  sunrise,'^  attains  to    the    merit    of  the    Agnishtoina 
sacritioe.     Such  a  man  acquires   a    car    drawn    by    swans   and 
cranes."     Surrounded  by  the    most    beautiful   damsels,  he   re- 
sides in  the  region  of  Indra.     That    man    who    eats   only    one 
meil  every  third  day,**  and  pours  libations    every    day    on    his 
sacred    hre    for   a    ]  eriod    of    a    whole    year, — indeed,  he    who 
thus  attends  to  his  fire   every    day    and    wakes    up    from    sleep 
«very   morning    before    the    sun    is    up,'*  attains   to    the    high 
merit  of  the  Atiratra  sacrifice.     He   acquires   a  car   drawn    bv 
peacocks  and  swars  and  cranes.*'     J'roceedmg  to   the   region  'f 
the  seven  (celestial)  Rishis,  he    takes    up    his   re-idenco    theje, 
surrounded  by  Apsara.s  of  great  be^ucy.     It  is  well  known    thafe 
such  residence  lasts  for  full  three  Padmas   of  \ears.*'"     Fastinf 

*A    'Padina'    is  a  very    large  numbur.     Iii^tfad   of  jeiid»-ring   biich 
■words  exactly,  1  kavf,  in  itoiue  of  tlie  preceding    Veroea,  foUowiug   tha 
sauje,   pul  dovtfu   luillioad  upon  millioiu  of  yaari.'  — T. 


528  VARARnA.nATA.  [Anu:^^f!anika 

for  three  days  in  succession,  he  who  takes  only  one  meal  every 
fourth  day,  and  pours  libations  every  day  on  his  sacred  fire,^' 
ac  quires  the  high  merit  of  the  Vajapeya  sacrifice.  The  car  he 
acquires  is  graced  by  celestial  damsels  of  great  beauty  that 
have  Indra  for  their  father.^"  He  resides  in  the  region  of 
Indra  for  millions  and  millions  of  years,  and  experiences  great 
happiness  by  witnessing  the  sports  of  the  chief  of  the  deities.''^ 
Fasting  for  four  days  in  succession,  he  who  eats  only  one  meal 
every  fifch  day,  and  pours  libations  on  the  sacred  fire  every  day 
for  the  period  of  a  whole  year,^-  and  who  lives  without  cupidity, 
telling  the  truth,  reverencing  the  Brahmanas,  abstaining  from 
every  kind  of  injury,  and  avoiding  malice  and  sin,  acquires 
the  merit  of  the  Vajapeya  sacrifice.^^  The  car  he  rides  is 
made  of  gold  and  drawn  by  swans  and  endued  with  the  efful- 
gence of  many  suns  rising  together.  He  acquires,  besides, 
a  palatial  mansion  of  pure  white.-*  He  lives  there  in  great 
happiness  for  full  one  and  fifty  Padmas  of  years.**^  Fasting 
for  five  days,  he  who  takes  food  on  only  the  sixth  day,  and 
pours  libations  on  his  sacred  fire  every  day  for  a  whole  year,"* 
and  who  performs  three  ablutions  in  course  of  the  day  for 
purifying  himself  and  saying  his  prayers  and  doing  his  wor- 
ship, and  who  leads  a  life  of  Brahraacharyya,  divested  of 
malice  in  his  conduct,  acquires  the  merit  of  the  Gomedha 
sacrifice.-^  He  acquires  an  excellent  car  adorned  Avith  pure 
gold,  possessed  of  the  etiulgence  of  a  blazing  fire  and  drawn  by 
swans  and  peacocks.^"  He  sleeps  on  the  lap  of  Apsaras  and 
is  awakened  every  morning  by  the  melodious  tinkle  of  Nupuras 
and  Kanchis.^^  He  leads  such  a  life  of  happiness  for  ten 
thousand  millions  of  >ears  and  three  thousand  millions  besides 
and  eight  and  ten  Padmas  and  two  Patakas.f^"  Such  a  man 
resides  also,  honored  by  all,  in  the  region  of  Brahma  for  as  ij 
many  years  as  there  are  hairs  on   the   bodies   of  five   thousand 


*  'Avaitanani'  means  years.     Four  and  twelve  make  sixteen.     'Cara'  ■ 
is  arrow.     Tlie  arrows  are  five  in   munber    as   possessed   by    Kama,  the  i 
deity    of    love.      The   number   of    fires   albO  is   seven.     The   compound 
•Qaragniparimana,'  therefore,  implies  five   and   thirty.     Adding   this  to  I 
sixteen,  the  total  conies  up  to  one  and  fifty. — T. 

t  A  countless  number  almost. — T. 


Pn.rva.]  A.NT7CA.SANA    PARVl!  52!) 

bears.^*  Fasting  for  six  days,  ho  who  cats  only  one  meal  every 
seventh  day  and  pours  libations  on  the  sacred  fire  every  day, 
for  a  full  year,^^  restraining  speech  all  the  while  and  observ- 
ing the  vow  of  Brahmacharyya,  and  abstaining  from  the  use 
of  Howers  and  unguents  and  honey  and  meat,^^  attains  to  tho 
region  of  the  Maruts  and  of  Indra.  Crowned  with  the  frui- 
tion of  every  desire  as  it  springs  up  in  the  mind,  he  is  waited 
upon  and  adored  by  celestial  damsels.^*  He  acquires  the 
merits  of  a  sacrifice  in  which  abundance  of  gold  is  given  away. 
Proceeding  to  the  regions  named,  he  lives  there  for  countless 
years  in  the  greatest  happiness.*^^  He  who  shows  forgiveness 
to  all  and  fasting  for  seven  days  eats  on  every  eighth  day  for 
a  whole  year,  and,  pouring  libations  every  day  on  the  sacred 
fire,  adores  the  deities  regularly,^**  acquires  the  high  merits  of 
the  Paundarika  sacrifice.  The  car  he  rides  is  of  complexion 
like  that  of  the  lotus.^''  Without  doubt,  such  a  man  ac- 
quires also  a  large  number  of  damsels,  possessed  of  youth  and 
beauty,  some  having  complexions  that  are  dark,  some  with 
complexions  like  that  of  gold,  and  some  that  are  Cyaraas, 
whose  looks  and  attitudes  are  of  the  most  agreeable  kind.-|-^* 
He  who  fasts  for  eight  days  and  takes  only  one  meal  on  every 
ninth  day  for  a  whole  year,  and  pours  libations  on  the  sacred 
fire  every  day,^^  acquires  the  high  merits  of  a  thousand  Horse- 
sacrifices.  The  car  he  rides  in  Heaven  is  as  beautiful  as  a 
lotus.^"  He  always  makes  his  journeys  on  that  car,  accom- 
panied by  the  daughters  of  Rudra  adorned  with  celestial  gar- 
lands and  endued  with  the  effulgence  of  the  midday  sun  or  of 
fires  of  blazing  flames.*^  Attaining  to  the  regions  of  Rudra, 
he  lives  there  in  great  happiness  for  countless  years.*''  He 
who  fasts  for  nine  days  and  takes  only  one  meal  every  tenth 
day  for  a  whole  year,  and    pours   libations   on    his   sacred    fire 

*  Here  the  exact  number  of  years  is  not  stated. — T. 

t  Some  of  Ihe  most  beautiful  ladies  in  Indian  mythology  and  his- 
tory have  been  of  dark  complexions.  Draiipadij  the  queen  of  the 
Pindavas,  was  dark  in  color  and  was  called  Krishna.  As  to  women 
called  Cyamris,  tlie  description  given  is  that  their  bodies  arc  warm  in 
winter  an  I  cold  in  summer,  and  their  complexion  is  like  that  of  heated 
gold— T. 

[      67      ] 


6S0  mahabharata!  [Anuc(isanika 

every  day,*'  acquires  the  high  merit  of  a  thousand  Horse- 
sacrifices  and  attains  to  the  companionship  of  Brahmana's 
daughters  endued  with  beauty  capable  of  charming  the  hearts 
of  all  creatures/*  These  damsels,  possessed  of  such  beauty,  and 
some  of  them  possessed  of  complexion  like  that  of  the  lotus  and 
some  like  that  of  the  same  flower  of  the  blue  variety,  always 
keep  him  in  joy.*°  He  acquires  a  beautiful  vehicle,  that  moves 
in  beautiful  circles  and  that  looks  like  the  dense  cloud  called 
Avarta,  verily,  it  may  be  said  to  resemble  also  an  ocean  wave.*' 
That  vehicle  resounds  with  the  constant  tinkle  of  rows  of  pearls 
and  gems,  and  the  melodious  blare  of  conch?,  and  is  adorned 
with  columns  made  of  crystals  and  diamonds,  as  also  with  an 
altar  constructed  of  the  same  minerals.*'^  He  makes  his  jour- 
neys on  such  a  car,  drawn  by  swans  and  cranes  and  liVes  for 
millions  and  millions  of  years  in  great  happiness  in  Heaven.** 
He  who  fasts  for  ten  days  and  eats  only  ghee  on  every  eleventh 
day  for  a  whole  year  and  pours  libations  on  his  sacred  fire 
every  day,**  who  never,  in  word  or  thought,  covets  the  com- 
panionship of  other  people's  wives,  and  who  never  utters  an  un- 
truth even  for  the  sake  of  his  mother  and  father,^"  succeeds  in 
beholding  Mahadeva  of  great  puissance  seated  on  his  car. 
Such  a  person  acquires  the  high  merit  of  a  thousand  Horse- 
sacrifices.^^  He  beholds  the  car  of  the  Self- born  Brahman 
himself  approach  for  taking  him  on  it.  He  rides  on  it,  ac- 
companied by  celestial  damsels  possessed  of  great  beauty,  and 
complexions  as  effulgent  as  that  of  pure  gold.^"  Endued 
with  the  blazing  splendour  of  the  Yuga-fire,  he  lives  for 
countless  years  in  a  celestial  mansion  in  Heaven,  full  of  every 
happiness."  For  those  countless  years  he  experiences  the  joy 
of  bending  his  head  in  reverence  unto  Rudra  adored  by  deities 
and  Danavas."  Such  a  person  obtains  every  day  the  sight  of 
the  great  deity.  That  man  who  having  fasted  for  ele\en  days 
eats  only  a  little  ghee  on  the  twelfth,"  and  observes  this  con- 
duct for  a  whole  year,  succeeds  in  obtaining  the  merits  attach- 
ing to  all  the  sacrifices.  The  car  he  rides  is  possessed  of  the 
effulgence  of  a  dozen  suns."  Adorned  with  gems  and  pearls  ■ 
and  corals  of  great  value,  embellished  with  rows  of  swans  and 
Bn.ikes  and  of  j>eacocks  and  Chakraviikas  uttering   their    melo- 


Parva.]  andcasana  parva.  631 

dious  notes,  and  beautified  with  large   domes,  is   the   residence 
to  which  he  attains  in  the  region  of  Brahman .'^^''^''     That  abode 
O  king,  is  always  filled  with  men  and  women    (who  wait   upon- 
him  for  service).     Even  this  is  wlut  the   highly    blessed   E,ishi 
Angiras,  conversant  with  every  duty,  said  (regarding  the  fruits 
of  such  a   fast).'^®     That    man    who   having    fasted    for  twelve 
days  eats  a  little  ghee  on  the  thirteenth,  and   bears   himself  in- 
this  way  for  a  whole  year,  succeeds  in  attaining  to   the    merits 
of  the  divine   sacrifice.^®     Such  a    man    obtains   a   car   of  the 
complexion  of  the  newly-blown  lotus,  adorned    with   pure   gold 
and  heaps  of  jewels  and  gems.^^     He  proceeds  to   the  regions  of 
the  Maruts  that  teem  with  celestial  damsels,  that   are   adorned 
with  every  kind  of  celestial  ornament,  that   are   redolent   with 
celestial  perfumes,  and  that  contain  every  element  of  felicity.*' 
The  number  of  years  he  resides  in  those  happy  regions  is  count- 
less.***    Soothed  with  the  sound  of  music   and   the    melodious 
voice  of  Gandharvas  and  the   sounds  and   blare   of  drums    and 
Panavas,  he  is   constantly   gladdened   by   celestial   damsels   of 
great    beauty.*^*     That    man    Avho   having    fasted   for   thirteen 
days  eats  a  little  ghee  on  the  fourteenth  day,  and  bears   himself 
in  this  way  for  a   full  year,  obtains   the    merits   of  the   Maha-, 
medha  sacrifice.-f-*"     Celestial  damsels   of  indescribable    beauty, 
and  whose  age  cannot  be  guessed  for  they  are   for   ever  young 
in  appearance,  adorned  with  every  ornament  and    with  armlets 
of  blazing   effulgence,    wait   upon    him    with    many   cars   and 
follow  him  in  his  journeys.**     He  is  waked  every  morning   from 
his  bed  by  the  melodious  voice    of  swans,  the   tinkle   of  Nupu- 
ras,  and  the   highly    agreeable  jingle    of  Kanchis.     Verily,  he 
resides  in  a  superior  abode,  waited  upon  by  such  celestial   dam- 
sels, for  years  as  countless  as  the  sands  on  the  shores  of  Ganga.*' 
That  man  who,  keeping  his   senses   under   control,  fasts   for  a 
fortnijjht  and  takes  only  a  one  meal  on   the   sixteenth  day,  and 
bears  himself  in  this  way  for   a    whole   year,  pouring   libations 
every  day  on  his  sacred  fire,*^**^  acquires  the    high    merits   that 
atv,c»^u  to  a  thousand  Rajasuya  sacrifices.     The   car  he   rides  is 

*  A  very  large  figure  is  given. — T. 

t  This  sacrifice  consisted  of  the  slaughter  of  a  human  being, — T. 


532  MAHA.BHAKATA,  [Anucasanika 


7<y 


possessed  of  great  beauty  and  is  drawn  by  swans  and  peacocks. 
Biding  on  such  a   vehicle,  that   is,  besides,  adorned   with   gar- 
lands of  pearls  and  the  purest  gold  and   graced   with   bevies   of 
celestial  damsels  decked  with  ornaments  of  every  kind,"  having 
one  column  and  four  arches  and   seven    altars   exceedingly    aus- 
picious, endued  with  thousands  of  banners  and  echoing  with  the 
sound  of  music,''^  celestial  and  of  celestial  attributes,   embellish- 
ed   with   gems   and   pearls   and   corals,    and   possessed   of  the- 
effulgence   of  lightning,  such   a    man    lives   in    Heaven    for  a 
thousand  Yugas,  having  elephants  and   rhinoceroses   for   dragg- 
ing that   vehicle  of  his.'^     That    man    who   having   fasted   for 
fifteen  days  takes  one    meal   on   the   sixteenth   day   and   bears 
himself  in  this  way    for   one   whole   year,  acquires   the    merits 
attaching  to  the   Soma   sacrifice.'^*     Proceeding   to   Heaven    he 
lives  in  the  company  of   Soma's  daughters.     His   body  fragrant 
with  unguents  whose  perfumes  are  as   sweet   as   those   of  Soma 
himself,  he  acquires  the   power  of  transporting   himself  imme- 
diately to  any  place  he  likes.^^     Seated  on  his   car  he  is  waited 
upon  by  damsels  of  the  most   beautiful   features   and   agreeable 
manners,  and  commands  all  articles  of  enjoyment.'^     The  period 
for  which  he  enjoys  such  happiness  consists  of  countless  years.*" 
That  man  who  having  fasted  for  sixteen  days   eats  a  little   ghee 
on  the  seventeenth  day   and   bears   himself  in    this   way   for  a 
whole  year,  pouring  libations   every   day    on    his   sacred    fire,'^ 
proceeds  to  the  regions  of  Varuna  and   Indra   and    Rudra   and 
the  Maruts  and  Uganas  and  Brahman    himself."     There   he   is 
waited  upon  by  celestial  damsels  and   obtains   a   sight   of  the 
celestial  Rishi  called  Bhurbhuva  and  grasps  the  whole   universe 
in  his  ken,^°     The  daughters  of  the  deity  of  the  deities  gladden 
him  there.     Those  damsels,  of  agreeable   manners   and  adorned 
with  every  ornament,  are  capable  of  assuming  two   and   thirty 
forms.^^     As  long   as   the    Sun   and    the   Moon    move   in    the 
firmament,  so  long   does   that    man  of  wisdom   reside  in  those 
regions   of  felicity,  subsisting  upon  the  succulence   of  ambrosia 
and    nectar.^^     That    man    who    having   ftisted    for   seventeen 

*  The   exact   number   of  years  is   given,   consisting   of    a   fabulous   ^ 
figure. — T. 


l^arva.]  ANUCASANA   parva.  533 

days  eat3   only   one    menl   on    the   eighteenth   day,  and    bears 
himself  in    this   way   for   a    whole   year,  succeeds   in  grasping 
the  seven   re^'ions,  of  which    the  universe  consists,  in  his  ken.** 
While    performing    his     journeys    on    his     car,    he    is    always 
followed  by  a  large  train  of  cars  producing  the    most   agreeable 
rattle  and  ridden  by  celestial  damsels   blazing   with    ornaments 
and  beauty.**     Enjoying  the  greatest   happiness,  the  vehicle  he 
rides  is  celestial  and  endued  with   the   greatest   beauty.     It   is 
drawn  by  lions  and  tigers,  and  produces   a    rattle   as   deep   as 
the  sound  of  the  clouds.*^     He  lives  in  such  felicity  for  a  thou- 
sand K.alpas,  subsisting  upon    the   succulence    of  ambrosia  that 
is  as  sweet  as  nectar  itself.*^     That  man    who  having  fasted   for 
eighteen  days  eats  only  one  meal  on    the    nineteenth    day    and 
bears  himself  in  this  way  for  a    full   year,  succeeds  in    grasping 
within  his  ken   all    the   seven    regions   of  which   the   universe 
consists.*^     The  region    to   which   he   attains   is   inhabited   by 
diverse    tribes   of  Apsaras   and    resounds   with   the    melodious 
voice   of  Gandharvas.     The   car   he   rides   is   possessed   of  the 
effulo^ence  of  the  sun.**     His    heart  freed    from   every   anxietv, 
he  is  waited  upon  by  the  foremost  of  celestial  damsels.     Decked 
with  celestial    garlands,  and    possessed    of  beauty    of  form,  he 
lives  in    such    happiness  for    millions   and    millions    of  years.*^ 
'I'liat   man    who    having   fasted    for   nineteen    days   eats   only 
lie  meal  on  every    twentieth    day    and   bears   himself  in    this 
way  for  a  full  year,  adhering  all  the    while   to   truthfulness   of 
'>eech  and  to  the    observance    of  other    (excellent)  rightuals,°° 
bstaining   also   from    meat,    leading   the    life    of   a   Brahma- 
lilrin,   and  devoted  to   the   good    of  all    creatures,  attains    to 
I  he   extensive   regions,  of   great   happiness,    belonging   to   the 
Adityas.^^     While   performing   his  journeys   on    his   own    car, 
lie  is  followed  by  a  large   train    of  cars   ridden   by    Gandharvas 
and  Apsaras   decked    with   celestial  garlands   and   unguents."" 
That  man  who  having  fasted  for   twenty   days   takes   a   single 
K.eal  on  the  twentyfirst  day  and  bears  himself  in  this    way   for 
a  full  year,  pouring  libations    every    day    on    his    sacred    fire,"' 
ittains  to  the   regions   of  XJ^anas   and   Cakra,  of  the   Acwins 
.  nd  the  Maruts,  and  resides  there   in    uninterrupted   happiness 
f  great  measure.^*     Unacquainted  with  sorrow  of  every   kind, 


534  MAHABHARA.TA.  [Anu(i(t8a  nikst 

he  rides  the  foremost  of  cars  for  making  his  journeys,  and  wait- 
ed upon  by  foremost  of  celestial  damsels,  and  possessed  of 
puissance,  he  sports  in  joy  like  a  celestial  himself®^  That  man 
who  having  fasted  for  one  and  twenty  days  takes  a  single  meal 
on  the  twentysecond  day  and  bears  himself  in  this  way  for  a 
full  year,  pouring  libations  on  his  sacred  fire  every  day,*^  abs- 
taining from  injuring  any  creature,  adhering  to  truthfulness 
of  speech,  and  freed  from  malice,  attains  to  the  regions  of  the 
Vasus  and  becomes  endued  with  the  effulgence  of  the  Sun.^' 
Possessed  of  the  power  of  going  everywhere  at  will,  subsisting 
upon  nectar,  and  riding  on  the  foremost  of  cars,  his  person 
decked  with  celestial  ornaments,  he  sports  in  joy  in  the  com- 
pany of  celestial  damsels.^^  That  man  who  having  fasted  for 
two  and  twenty  days  takes  a  single  meal  on  the  twentythird 
day  and  bears  himself  in  this  way  for  a  full  year,  thus  regulat- 
ing his  diet  and  keeping  his  senses  under  control,^^  attains  to 
the  regions  of  the  deity  of  Wind,  of  Uganas,  and  of  Rudra. 
Capable  of  going  everywhere  at  will  and  always  roving  at 
will,  he  is  worshipped  by  diverse  tribes  of  Apsaras.^°°  Riding" 
on  the  foremost  of  cars  and  his  person  decked  with  celestial 
ornaments,  he  sports  for  countless  years  in  great  felicity  in 
the  company  of  celestial  damsels.^"^  That  man  who  having^ 
fasted  for  three  and  twenty  days  eats  a  little  ghee  on  the 
twentyfourth  day,  and  bears  himself  in  this  way  for  a  full 
year,  pouring  libations  on  his  sacred  fire,^°"  resides  for  count- 
less years  in  great  happiness  in  the  regions  of  the  Adityas,  his- 
person  decked  with  celestial  robes  and  garlands  and  celestial 
perfumes  and  unguents.^°^  Riding  on  an  excellent  car  made 
of  gold  and  possessed  of  great  beauty  and  drawn  by  swans, 
he  sports  in  joy  in  the  company  of  thousands  and  thousands 
of  celestial  damsels.^"*  That  man  who  having  fasted  for  four 
and  twenty  days  eats  a  single  meal  on  the  twentyfifth  day, 
and  bears  himself  thus  for  a  full  year,  succeeds  in  obtaining  a 
car  of  the  foremost  kind,  full  of  every  article  of  enjoyment."* 
He  is  followed  in  his  journeys  by  a  large  train  of  cars  drawn 
by  lions  and  tigers,  and  producing  a  rattle  as  deep  as  the 
roar  of  the  clouds,^"^  ridden  by  celestial  damsels,  and  all  made 
of  pure  gold    and    possessed   of  great   beauty.     Himself  riding 


Parva.]  anucasana  parta!  535 

1  on  an  excellent  celestial  car  possessed  of  great  beauty ,^°^  he 
resides  in  those  regions  for  a  thousand  Kalpas,  in  the  company 
of  hundreds  of  celestial  damsels,  and  subsisting  upon  the  suc- 
culence of  ambrosia  that  is  sweet  as  nectar  itself.^°^  That) 
man  who  having  fasted  for  five  and  twenty  days  eats  only  one 
meal  on  the  twentysixth  day,  and  bears  himself  thus  for  a  full 
year  in  the  observance  of  such  a  regulation  in  respect  of  diet,^°" 
keeping  his  senses  under  control,  freed  from  attachment  (to 
worldly  objects),  and  pouring  libations  every  day  on  his  sacred 
fire, — that  blessed  man, — worshipped  by  the  Apsaras,  attains 
to  the  regions^^^  of  the  seven  Maruts  and  of  the  Vasus.  When 
performing  his  journeys  he  is  followed  by  a  large  train  of  cars 
made  of  excellent  crystal  and  adorned  with  all  kinds  of  gems, 
and  ridden  by  Gandharvas  and  Apsaras  who  show  him  every 
honor.  He  resides  in  those  regions,  in  enjoyment  of  such 
felicity,  and  endued  with  celestial  energy,  for  two  thousand 
Yugas.^^^'"'  That  man  who  having  fasted  for  six  and  twenty 
days  eats  a  single  meal  on  the  twentyseventh  day  and  bears 
himself  in  this  way  for  a  full  year,  pouring  libations  every  day 
on  his  sacred  fire,^^^  acquires  great  merit  and  proceeding  to 
Heaven  receives  honors  from  the  deities.  Residing  there,  he 
subsists  on  nectar,  freed  from  thirst  of  every  kind,  and  enjoy- 
ing every  felicity.-*^*  His  soul  purified  of  every  dross  and  per- 
forming his  journeys  on  a  celestial  car  of  great  beauty,  he  lives 
there,  0  king,  bearing  himself  after  the  manner  of  the  celes- 
tial Rishis  and  the  royal  sages."^  Possessed  of  great  energy, 
he  dwells  there  in  great  happiness  in  the  company  of  celestial 
damsels  of  highly  agreeable  manners,  for  three  thousand  Yugas 
and  Kalpas.''^*  That  man  who  having  fasted  for  seven  and 
twenty  days  eats  a  single  meal  on  the  twentyeighth  day  and 
bears  himself  in  this  way  for  a  full  year,  with  soul  and  senses 
under  perfect  control,^"  acquires  very  great  merit,  which,  in 
fact,  is  equal  to  what  is  acquired  by  the  celestial  Rishis. 
Possessed  of  every  article  of  enjoyment,  and  endued  with  great 
energy,  he  blazes  with  the  effulgence  of  the  midday  sun.^^* 
Sportive  damsels  of  the  most  delicate  features  and  endued 
with  splendour  of  complexion,  having  deep  bosoms,  tapering 
thighs  and  full    and    round    hips,  decked    with    celestial    orna- 


53G  MAHARHARATA.  [A  Vii  C'^annlk/ir 

ments,^^^  gladden  him  with  their    company  while    he   rides   on 
a  delightful  and   excellent   car   possessed   of  the    effulgence   of 
the    sun   and    equipt   with    every    article    of    enjoyment,    for 
thousands  and  thousands  of  Kalpas.^""     That  man  who  having 
fasted  for  eight  and  twenty   days   eats   a    single    meal    on    the 
twentyninth  day,  and  bears  himself  in  this  way  for  a  full  year, 
adhering  all  the  while  to    truthfulness    of  speech,^^^  attains   to 
auspicious  regions  of  great  happiness    that   are   worshipped   by 
celestial  Rishis  and  royal  sages.     The  car  he    obtains  is  endued 
with  the    effulgence    of  the    sun    and    the    moon  ;^""   made    of 
pure  gold   and    adorned  with   every   kind   of  gem,  ridden   by 
Apsaras  and  Gandharvas   singing    melodiously.^"^     Thereon    he 
is  attended  by  auspicious  damsels  adorned    with  celestial    orna- 
ments of  every  kind.     Possessed  of  sweet  dispositions  and  agree- 
able   features,  and    endued  with   great    energy,    these    gladden 
him    with    their    company.^^*     Endued    with    every    article    of 
enjoyment  and  with  great  energy,    and    possessed    of  the    splen- 
dour of  a  blazing  fire,  he  shines  like  a   celestial,  with   a   celes- 
tial form  having   every  excellence. ^"^     The   regions   he   attains 
are  those  of  the  Vasus  and  the   Maruts,  of  the    Saddhyas   and 
the  Agwins,  of  the  Rudras  and   of  Brahman    himself  ^^^     That 
man  who  having  fasted  for   a  full  month   takes   a   single    meal 
on  the  first  day  of  the   following    month    and   bears   himself  in 
this  v;ray  for  a  full  year,  looking  on    all    things   with    an   equal 
eye,  attains  to   the  regions   of  Brahman    himself^"''^     There   he 
subsists   upon    the    succulence   of  ambrosia.      Endued    with   a 
form  of  great  beauty  and  highly  agreeable  to  all,  he  shines  with 
energy   and   prosperity    like    the   sun    himself    of    a   thousand 
rays.^'^®     Devoted  to  Yoga  and  adorned  with  celestial  robes  and 
garlands  and   smeared    with   celestial    perfumes   and    unguents, 
he  passes  his  time  in   great   happiness,  unacquainted   with   the 
least  sorrow.     He  shines  on  his  car    attended    by    damsels   that 
blaze  forth   with   effulgence    emitted   by   themselves.^^*     Those 
damsels,  the  daughters  of  the  celestial  Rishis  and   the   Rudras, 
adore   him    with    veneration .^^"     Capable   of  assuming   diverse 
forms  that  are   highly   delightful   and   highly    agreeable,  their 
speech  is  characterised  by  diverse  kinds  of  sweetness,  and   thay 
are  able  to  gladden  the  person  they  wait  upon  in  diverse   kinds 


Parva.]  anucasana  parvi^  537 

of  ways."^     While  perforinitig  his  journeys,  he  rides   on    a  car 
that  looks  like  the  firmament  itself  in   complexion  (for  subtlety 
of  the  materials  that  compose  it).   In  his  rear  are  cars  that  look 
like  the  Moon  ;  before  him  are  those  that   resemble  ihe  clouds ; 
on  his  right  are  vehicles   that   are    red  ;  below    him    are    those 
that  are  blue  ;  and  above  him  are  those  that   are   of  variegated 
hue.     Ho  is  always  adored  by  those  that  wait  upon    him.^**^"^^* 
Endued  with  great  wisdom,  he  lives  in  the  region  of  Brahman 
for  as  many  years  as  are  measured  by   the   drops   of  rain    that 
fall  in  course  of  a  thousand  years  on  that  division  of  the  Earth 
which  is  called  Jamvudwipa.^^*     Verily,  possessed  of  the  efful- 
gence of  a  deity,  he  lives  in  that    region    of  unalloyed   felicity 
for  as  many  years  as  the  drops  of  rain  that  fall  upon  the  Earth 
in  the  season  of  showers."*^     The  man  who,  having   fasted   for 
a  whole  month,  eats  on  the   first    day   of  the  following  month, 
and  bears  himself  in  this   way    for    ten    years,  attains   to   the 
status  of  a  great  Rishi.     He  has  not   to    undergo   any   change 
of  form  while  proceeding  to  Heaven  for   enjoying   the   rewards 
of  his  acts  in  this  life.^^"     Verily,  even    this   is   the   status   to 
which  one  attains  by  restraining  speech,  practising   self-denial, 
subjugating    wrath,   sexual    appetite,    and   the   desire   to   eat, 
pouring   libations    on    the   sacred   fire,  and   regularly    adoring 
the  two  twilights.^^^     That  man    who   purifies    himself  by   the 
observance  of  these  and  similar  vows  and    practices,   and    who 
eats  in  this   wav,  becomes   as   stainless    as   ether   and   endued 
with  effulijence  like  that  of  the  Sun  himself.*"'*     Such  a  man, 
0  king,  proceeding   to  Heaven    in   even   his   own   carnal  form, 
enjoys  all  the  felicity  that  is  there  like  a  deity  at  his  will."^ 

'•'  'I  have  thus  told  thee,  0  chief  of  the  Bharatas,  what  the 
excellent  ordinances  are  in  respect  of  sacrifices,  one  after  an- 
other, as  dependent  upon    the    fruits   of  fasts.+^*°     Poor    men, 

*  'A.bhr,T,vak;i9a5ila'  is  explainefi  by  Nilakantha  as  'having  the 
attribute  of  the  'Avaka.9a'  or  place  of  'Ablira'  or  the  clouds.  Hence, 
as  stainless  as  the  ethor,  which,  of  course,  is  the  purest  of  all  the 
element.s. — T. 

t  Sacrifices  have  for  their  soul  either  the  actual  rites  laid  down  in 
the  scriptnri^s  or  fasts  of  several  kinds.  The  obr>ervaiice  of  fa-^t.-.  is  equal 
to  the  performance  of  sacrifices,    for  the  tceritB  of  both  are  equal. — T. 

[     68     ] 


538  MAHATiniRATAl  [Anu^.ffsAnika 

G  son  of  Pritha,  (who  are  unable  to  perform  sacrifices)  may, 
nevertheless,  acquire  the  fruits  thereof  (by  the  observance  of 
fasts).  Verily,  by  observing  these  fasts,  even  a  poor  man  may 
attain  to  the  highest  end,^*^  O  foremost  one  of  Bharata's  race, 
attending  all  the  while,  besides,  to  the  worship  of  the  deities 
and  the  Brahmanas.  I  have  thus  recited  to  thee  in  detail 
the  ordinances  in  respect  of  fasts.-^*"  Do  not  harbour  any 
doubt  in  respect  of  those  men  that  are  so  observant  of  vows, 
that  are  so  heedful  and  pure  and  high-souled,  that  are  so  freed 
from  pride  and  contentions  of  every  kind,  that  are  endued 
with  such  devoted  understandings,  and  that  pursue  their  end 
with  such  steadiness  and  fixity  of  purpose  without  ever  de- 
viating from  their  path.'  "^*^ 


Section  CVIII. 

"Yudhishthira  said, — 'Do  thou  tell  me,  0  grandsire,  of  that 
which  is  regarded  as  the  foremost  of  all  Tirthas.  Indeed,  it 
behooveth  thee  to  expound  to  me  what  that  Tirtha  is  which 
conduces  to  the  greatest  purity  !'*^ 

"Ehishma  said, — 'Without  doubt,  all  Tirthas  are  possessed 
©f  merit.  Listen,  however,  with  attention  to  me  as  I  tell 
thee  what  the  Tirtha,  the  cleanser,  is  of  men  endued  with 
■wisdom.^  Adhering  to  eternal  Truth,  one  should  bathe  in  the 
Tirtha  called  Manasa,  which  is  unfithomable  (for  its  depth), 
stainless,  and  pure,  and  Avhich  has  Truth  for  its  waters  and 
ihe  understanding  for  its  lake.-p     The    fruits,  in    the   form   of 


*  The  ward  'Tirtha'  as  already  explained  (in  the  Canti  Parvan) 
means  a  sacred  water.  Tliere  can  be  no  Tirtha  without  a  piece  of  water, 
be  it  a  river,  a  lake,  or  even  a  well.  Bhishma,  however,  chooses  to  take 
the  word  in  a  different  sense. — ^T. 

t  The  language  is  figurative.  By  'Manasa'  is  not  meant  the  trans- 
Himalayan  lake  of  that  name,  which  to  this  day  is  regarded  as  highly 
sacred  and  draws  numerous  pilgrims  from  all  parts  of  India.  The 
•word  is  used  to  signify  the  Soul.  It  is  fathomless  in  consequence  of 
nobody  being  able  to  discover  its  origin.  It  is  pure  and  stainless  by 
nature.  It  is  represented  here  as  having  Truth  for  its  waters  and  the 
Understanding  for  its  lake.  Probably,  what  is  meant  by  this  is  that 
the  Qnderatandiug,  containing    the    waters     of  Truth,  forms   a    part   of 


Farva.]  anucasana  pahva.  639 

cleansing,  that  one  acquires  by    bathing   in    that    Tirtha,   are 
freedom    from    cupidity,  sincerity,    truthiulness,     mildness     (of 
behaviour),  compassion,  abstention  frr>m  injuring  any  creaturo, 
self-rcstiJ iat,    and    tranquillity/     Those    men    that    are    freed 
from  attachments,  that  are   divested    of  pride,  that    transcend 
all  pairs  of  opposites    (such  as    pleasure    and    pain,  praise   and 
blame,  heat  and  cold,  &c.),  that  have  no  spouses   and    children 
and  houses   and   gardens,  &c.,  that    arc    endued   with    purity, 
and  that  subsist  upon  the  alms   given    to   them  by    others,  are 
regarded  as  Tirfchas.^     He  who  is  acquainted    with    the    truths 
of  all  things  and  who  is  freed  from  the  idea  of  tneum,  is  said  to 
be  the  highest  Tirtha.*     In  searching  the  indications  of  purity, 
thy  gaze  should  ever  be  directed   towards   these   attributes   (so 
that  where  these  are    present,  thou    mayst   take   purity   to  bo 
present,  and  where  these  are  not,  purity    also   should   be   con- 
cluded to  be  not).^     Those  persons  from  whose  souls  the   attri- 
butes of  Sattwa  and  Rajas  and  Tamas   have  been    washed   off, 
they  who,  regardless  of  (external)  purity  and  impurity    pursue 
the  ends  they  have   proposed   to   themselves/  they    who   have 
renounced  everything,  they  who   are   possessed   of  omniscience 
and  endued  with  universal   sight,  and   they    who   are    of  pure 
conduct,    are   regarded    as   Tirthas     possessing    the   power   of 
cleansing.^     That  man  whose  Lmbs  only  are    wet    with   water 
is  not  regarded  as  one  that  is  washed.     lie,  on  the   other  hand, 
is  regarded  as  washed  who  has    washed    himself  by   self  denial. 
Even  such  a  person  is  said  to  be  pure  both   inwardly   and   out- 
wardly.^    They  who  never   concern    themselves  with    what   is 
past,  they  who  feel   no   attachment   to   acquisitions   that   are 
present,  indeed,  they  who   are  free  from  desire,  are  said  to   be 
possessed  of  the  highest  purity. ^"^     Knowledge  is   said   to   con- 
stitute the  especial  purity  of  the  body.     So  also  freedom   from 
desire,    and  cheerfulness   of  mind."     Purity   of  conduct   con- 
stitutes the  purity  of  the  mind.     The  purity  that    one   r.t>u,in?i 
— • ' 1 

tliis  Tirtha  -^s  the  lakes  of  Pushkara  form  a  part  of  the  Tirtha  called  by 
that  name. — T. 

■*  'One  freed  from  the  idea  of  meum'  implies  him  who  identifies 
himself  with  all  creatures  ;  him,  that  is,  in  whom  the  idea  of  self  has 
been  extinguished.— T, 


540  MAHARHAKATA..  [AnucaSUTiiksi 

by  ablutions  in  sacred  waters  is  regarded  as  inferior.  Verily, 
that  purity  which  arises  from  knowledge,  is  regarded  as  the 
best.^-  Those  ablutions  which  one  performs  with  a  blazing 
mind  in  the  waters  of  the  knowledge  of  Brahma  in  the  Tirtha 
called  Manasa,  are  the  true  ablutions  of  those  that  are  conver- 
sant with  Truth.^^  That  man  who  is  possessed  of  true  purity 
of  conduct  and  who  is  always  devoted  to  the  preservation  of  a 
proper  attitude  towards  all,  indeed,  he  who  is  possessed  of 
(pure)  attributes  and  merit,  is  regarded  as  truly  pure.^*  These 
that  I  have  mentioned  have  been  said  to  be  the  Tirthas  that 
inhere  to  the  body.  Do  thou  listen  to  me  as  I  tell  thee  what 
those  sacred  Tirthas  are  that  are  situate  on  the  Earth  also.^^ 
Even  as  especial  attributes  that  inhere  to  the  body  have  been 
said  to  be  sacred,  there  are  particular  spots  on  Earth  as  well, 
and  particular  waters,  that  are  regarded  sacred.^"  By  recit- 
ing the  names  of  the  Tirthas,  by  performing  ablutions  there, 
and  by  offering  oblations  to  the  Pitris  in  those  places,  one's 
sins  are  washed  off.  Verily,  those  men  whose  sins  are  thus 
washed  off  succeed  in  attaining  to  Heaven  when  they  leave 
this  world. ^''  In  consequence  of  their  association  with  persons 
that  are  righteous,  through  the  special  efficacy  of  the  earth 
itself  of  those  spots  and  of  particular  waters,  there  are  cer- 
tain portions  of  the  Earth  that  have  come  to  be  regarded 
as  sacred.-'^  The  Tirthas  of  the  mind  are  separate  and  dis- 
tinct from  those  of  the  Earth.  That  person  who  bathes  in 
both  attains  to  success  without  any  delay.^^  As  strength  with- 
out exertion,  or  exertion  without  strength  can  never  accom- 
plish anything,  singly,  and  as  these,  when  combined,  can  ac- 
complish all  things,"'*  even  so  one  that  becomes  endued  with 
the  purity  that  is  contributed  by  the  Tirthas  in  the  body  as 
also  by  that  which  is  contributed  by  the  TirLhas  on  the  Earth, 
becomes  truly  pure  and  attains  to  success.  That  purity  which 
is  derived  from  both  sources  is  the  best.'  "'^ 


parva.] 


Section  CIX. 


"Yudhishthira  said, — 'It  behooveth  thee,  O  grandsire,  to 
tell  ine  what  is  the  highest,  the  most  beneficial,  and  the  most 
certain  fruit  of  all  kinds  of  fasts  in  this  world  !'^ 

"Bhishma  s-iid, — 'Listen,  0  king,  to  what  was  sung  by  the 
Self-born  himself  and  by  accomplishing  which   a  person,  with- 
out doubt,  attains  to  the  highest  happiness."     That    man    who 
;  fasts  on  the  twelfth    day    of  the    moon    in    the    month    called 
I  Marga^.irsha  and  worships  Krishna   as    Kecjava   for   the    whole 
j  day  and  night,  attains  to  the  merit   of  the   Horse-sacrifice  and 
I  becomes  cleansed    of  all   his   sins.^     He    who,  after   the   same 
manner,  fasts  on  the  twelfth    day  of  the  moon    in    the    month 
of  Pausha  and  worships  Krishna  as    Narayana,  for    the    whole 
day  and  night,  attains  to  the  merits  of  the  Vajapeya   sacrifice 
and  the  highest  success.*     He  who  fasts  on    the  twelfth  day  of 
the  moon  in  the  month    of  Magha    and    worships    Krishna,  as 
Madhava,  for    the  whole  day  and  night,   attains  to  the    merits 
of  the    Rajasuya    sacrifice,    and    rescues   his   own    race    (from 
misery).*^     He  who  fasts  on  the   twelfth  day  of  the    moon    in 
the  month    of  Phalguna   and    worships   Krishna   as   Govinda, 
ifor  the  whole  day  and  night,  attains  to  the    merit    of  the   Ati- 
ratra  sacrifice  and  goes  to  the  region    of  Soma.®     He  who   fasts 
on  the  twelfth  day  of  the  moon  in  the    month    of  Chaitra   and 
worships  Krishna  as   Vishnu,  for   the    whole   day   and   night, 
attains  to  the  merit  of  the    Pundarika  sacrifice    and   proceeds 
to  the  region  of  the  deities.''     By  observing  a   similar   fast   on 
the  twelfth  day  of  the    month    of  Vai9akha   and    worshipping 
Krishna  as  the  slayer  of  Madhu  for  the  whole   day  and    night, 
one  attains   to   the    merits   of  the   Agnishtoma   sacrifice   and 
proceeds  to  the  region  of  Soma.®     By  observing  a  fast   on    the 
twelfth  lunar  day  in  the  month   of  Jaishtha   and  worshipping 
Krishna  as  him  who  had  (in  Vali's  sacrifice)    covered  the   uni- 
verse with  three  steps  of  his,  one  attains  to  the   merits   of  the 


*  Such  a  man,  through  the  merit  he    acquires,  causes   his   deceased 
•ancestors  and  descendants  to  be   freed  from  every  kind  of  misery  in  the 
icit  world, — T. 


542  MAHABHAKATA.  [Anuf^-iaanilcd 

Gomedha  sacrifice  and  sports  with  the  Apsaras  in  great  happi- 
ness.^ By  observing  a  fast  on  the  twelfth  day  of  the  moon 
in  the  month  of  Ashada  and  worshipping  Krishna  as  the  dwarf 
(who  beguiled  the  Asura  king  Vali),  one  attains  to  the  merits 
of  the  Nararaedha*  sacrifice  and  sports  in  happiness  with  the- 
Apsaras.^"  By  observing  a  fast  for  the  twelfth  lunar  day  of 
the  month  of  Cravana  and  worshipping  Krishna  for  day  and 
night  as  Creedhara,  one  attains  to  the  merits  of  the  sacrifice 
called  Panchayajna  and  acquires  a  beautiful  car  in  Heaven 
whereon  he  sports  in  joy/^  By  observing  a  fast  on  the  twelfth 
day  of  the  moon  in  the  month  of  Bhadrapada  and  worshipping 
Krishna  as  Hrishike^a  for  the  whole  day  and  night,  one 
attains  to  the  merits  of  the  Sautramani  sacrifice  and  becomes 
cleansed  of  all  sins.^^  By  observing  a  fast  for  the  twelfth  day 
of  the  moon  in  the  month  of  A(;win  and  worshipping  Krishna 
as  Padmanabha,  one  attains,  without  doubt,  to  the  merits  of 
that  sacrifice  in  which  a  thousand  kine  are  given  away/^  By 
observing  a  fast  for  the  twelfth  day  of  the  moon  in  the  month 
of  Kartika  and  worshipping  Krishna  as  Damodara,  one  attains, 
without  doubt,  to  the  combined  merits  of  all  the  sacrifices.-^* 
He  who,  in  this  way,  adores  Krishna  for  a  whole  year  as 
Pundarikaksha,  acquires  the  power  of  recollecting  the  incidents 
of  his  past  births  and  wins  much  wealth  in  gold.-^^  Similar!}'-, 
he  who  worships  Krishna  every  day  as  Upendra  attains  to- 
identity  with  him.  After  Krishna  has  been  worshipped  in 
this  way,  one  should,  at  the  conclusion  of  one's  vow,  feed  a 
number  of  Brahmanas  or  make  gifts  unto  them  of  ghee.-'* 
The  illustrious  Vishnu,  that  ancient  Being,  has  himself  said 
that  there  is  no  fast  that  possesses  merits  superior  to  what 
attach  to  fast  of  this  kind.'  "" 


Section  CX. 

Vai^ampayana  said, — "Approaching   the    Kuru   grandsire, 
venerable  in  years,  viz.,  Bhishma,  who  was  then  lying   on    his 

*  In  the  Naramedha,  a  human   being  was   offered   up  as   the   sacri- 
fice.—T, 


Parva.]  ANUCAf?ANA  parva!  543 

bed   of  arrows,  Yudhishthira   possessed    of  great    wisdom    put 
the  following  question.^ 

"Yudhishthira  said, —  How,  0  grandsirc,  does  one  acquire 
beauty  of  form  and  prosperity  and  agreeableness  of  disposi- 
tion ?  How,  indeed,  does  one  become  possessed  of  religious 
merit  and  wealth  and  pleasure  ?  How  does  one  become  en- 
dued with  happiness  ?'^ 

'Bhishma  said, — 'In  the  month  of  Marga(;.irsha,  when  the 
moon  comes  in  coniunction  with  the  asterisra  called  ]\[ula, 
when  his  two  feet  are  united  with  that  very  asterisra,  O  king, 
when  Rohini  is  in  his  calf,^  when  his  knee-joints  are  in 
A(?wini,  and  his  thighs  are  in  the  two  Ashadas,  when  Phfil- 
guni  makes  his  anus,  and  Krittika  his  waist,*  when  his 
navel  is  in  Bhadrapada,  his  ocular  region  in  Revati,  and  his 
back  on  the  Dhanishthas,  when  Anuradha  makes  his  belly ,^ 
when  with  his  two  arms  he  reaches  the  Vicjakhas,  when  his 
two  hands  are  indicated  by  Hasta,  when  Punarvasu,  0  king, 
makes  his  fingers,  Aclesha  his  nails,®  when  Jyeshtha  is  known 
for  his  neck,  when  by  Cravana  is  pointed  out  his  ears,  and 
his  mouth  by  Pushya,  when  Swati  is  said  to  constitute  his 
teeth  and  lips,^  when  Catabhisha  is  his  smile  and  Magha  his 
nose,  when  Mriga^iras  is  known  to  be  in  his  eye,  and  Chitra 
in  his  forehead,**  when  his  head  is  in  Bharani,  when  Ardra 
constitutes  his  hair,  0  king,  the  vow  called  Chandravrata 
should  be  commenced.  Upon  the  completion  of  that  vow, 
gifts  of  ghee  should  be  made  unto  Brahmanas  conversant  Avith 
the  Vedas.^  As  the  fruit  of  that  vow,  one  becomes  possessed 
of  prosperity,  beauty  of  person,  and  that  good  luck  which 
brings  about  knowledge.  Indeed,  one  becomes,  in  consequence 
of  such  a  vow,  as  full  (of  every  blessed  attribute)  as  the  Moon 
himself  when  he  is  at  full.'  "^^ 


Section  CXI. 

"Yudhishthira  said, — '0    grandsire,  0    thou    that    art    pos- 
sessed of  great  wisdom  and  conversant  with  all    the    scriptures, 
j    I  desire  to  know  those  excellent  ordinances  in    con.sequence   of 
which  mortal  creatures  have  to  travel    through  their   rounds   of 


jit  VTAHAnnARATA.  [Ann("iftfxnika 

rebirth.*  What  is  that  conduct  by  following  which,  O  king, 
men  succeed  in  attaining  to  high  heaven,  and  what  is  that 
conduct  by  which  one  sinks  in  Hell  ?^  When,  abandoning 
the  dead  body  that  is  as  inert  as  a  piece  of  wood  or  clod  of 
earth,  people  proceed  to  the  other  world,  what  are  those  that 
follow  them  thither  ?'* 

"Bhishraa  said, — 'Yonder  comes  the  illustrious  Vrihaspati 
of  great  intelligence  !  Do  thou  ask  his  blessed  self.  The  sub- 
ject is  an  eternal  mystery.*  None  else  is  capable  of  explain- 
ing the  matter.     There  is  no  speaker  like  Vrihaspati  !'^ 

Vai9ampayana  said, — "While  the  son  of  Pritha  and  the 
son  of  Ganga  were  thus  speaking  with  each  other,  there  came 
to  that  spot  from  the  firmament  the  illustrious  Vrihaspati  of 
cleansed  soul.^  King  Yudhishthira,  and  all  others,  with  Dhri- 
tarashtra  at  their  head,  stood  up  and  received  Vrihaspati  with 
proper  honors.  Verily,  the  worship  they  offered  to  the  precep- 
tor of  the  celestials  was  excellent.^  Then  Dharma's  royal  son, 
Yudhishthira,  approaching  the  illustrious  Vrihaspati,  asked  him 
the  question  in  proper  form,  desirous  of  knowing  the  truth.® 

"Yudhishthira  said, — '0  illustrious  one,  thou  art  conversant 
with  all  duties  and  all  the  scriptures.  Do  thou  tell  me  what  is 
truly  the  friend  of  mortal  creatures  ?^  Is  the  father,  or  mother 
or  son,  or  preceptor,  or  kinsmen  or  relatives,  or  those  called 
friends,  that  may  be  said  to  truly  constitute  the  friend  of  a 
mortal  creature  ?  One  goes  to  the  next  world,  leaving  one's 
dead  body  that  is  like  a  piece  of  wood  or  a  clod  of  earth.  Who 
is  it  that  follows  him  thither  ?'*° 

"Vrihaspati  said, — 'One  is  born  alone,  0  king,  and  one 
dies  alone  ;  one  crosses  alone  the  difficulties  one  meets  with, 
and  one  alone  encounters  whatever  misery  falls  to  one's  lot." 
One  has  really  no  companion  in  these  acts.  The  father,  the 
mother,  the  brother,  the  son,  the  preceptor,  kinsmen,  relatives, 
and  friends,^^  leaving  the  dead  body  as  if  it  were  a  piece  of 
wood  or  a  clod  of  earth,  after  having  mourned  for  only  a 
moment,  all  turn  away  from  it  and  proceed  to  their  own  con- 
cerns." Only  Righteousness  followes  the  body  that  is  thus 
abandoned  by  them  all.  Hence,  it  is  plain,  that  Righteous- 
ness, is  the  only    friend  and  that  Righteousness  only  should  be 


Parva.]  ANUCASANA  PARVA.'  545 

sought  by  all."  One  endued  with  righteousness  would  attain 
to  that  high  end  which  is  constituted  by  Heaven.  If  endued 
with  unrighteousness  he  attains  to  Hell.*'  IJence.  the  man 
of  intelligence  should  always  seek  to  acquire  righteousness 
through  wealth  won  by  lawful  means.  Righteousness  is  the 
one  only  friend  which  creatures  have  in  the  world  hereafter.*" 
Led  by  cupidity,  or  stupefaction,  or  compassion,  or  fear,  one 
destitute  of  much  knowledge  is  seen  to  do  improper  acts,  for 
the  sake  of  even  another,  his  judgment  thus  stupefied  by 
cupidity.**^  Righteousness,  wealth,  and  pleasure, — these  three 
constitute  the  fruit  of  life.  One  should  acquire  these  three  by 
means  of  being  free  from  impropriety  and  sin.'*^ 

"Yudhishthira  said, — 'I  have  carefully  heard  the  words 
spoken  by  thy  illustrious  self, — these  words  that  are  fraught 
with  righteousness,  and  that  are  highly  beneficial.  I  wish 
now  to  know  of  the  existence  of  the  body  (after  death}.-]'*' 
The  dead  body  of  man  becomes  subtile  and  unmanifest.  It 
becomes  invisible.  How  is  it  possible  for  Righteousness  to 
follow  it  ?'2o 

"Vrihaspati  said, — 'Earth,  Wind,  Ether,  Water,  Light, 
Mind,  Yama  (the  king  of  the  dead).  Understanding,  the  Soul, 
as  also  Day  and  Night,  all  together  behold  as  witnesses  the 
merits  (and  demerits)  of  all  living  creatures.  With  these, 
Righteousness  follows  the  creature  (when  dead)."!:'*"^^  When  the 
body  becomes  bereft  of  life,  skin,  bones,  flesh,  the  vital  seed, 
and  blood,  0  thou  of  great  intelligence,  leave  it  at  the  same 
tinae."^  Endued  with  merit  (and  demerit)  Jiva,  (after  the  des- 
truction of  this  body)  attains  to  another.  After  the  attain- 
ment by  Jiva  of  that  body,  the  presiding  deties  of  the  five 
elements  once  more  behold  as  witnesses  all  his  acts  good 
and    bad.-*     What  else  dost   thou    wish   to   hear  ?     If  endued 

*  The  sense  seems  to  be  this  :  One  that  is  not  possessed  of  much 
learning  is  run  to  do  improper  acts.  These  acts  are  all  done  for  an- 
other, viz.,  one's  body  and  the  senses  and  not  oneself.  The  para  here 
is  the  Notself.— T. 

+  'Nichayam'  is,  as  explained  by  the  Commentator,  •Avasthitira.'— T. 

t  The  sense  is  that  when  these  leave  the  body,  they  are  accompani* 
ed  by  Righteousness. — T. 

[     69     ] 


546  maharharata!  [Anugrisaniica 

with  righteousness,  Jiva  enjoys  happiness.     What  other   topic, 
belonging  to  this  or  the  other  wonU,  shall  I  discourse  upon  V^^ 

"Yudhishthira  said, — 'Thy  illustrious  self  has  explained 
how  Righteousness  follows  Jiva.  I  desire  to  know  how  the 
vital  seed  is  originated.''^* 

"Vrihaspati  said, — 'The  food  that  these  deities,  0  Idng, 
who  dwell  in  the  body,  viz.,  Earth,  Wind,  Ether,  Water, 
Light,  and  Mind,  eat'^'^  gratifies  them.  When  those  five  ele- 
ments become  gratified,  0  monarch,  with  Mind  numbering  as 
their  sixth,  their  vital  seed  then  becomes  generated,  0  thou  of 
•cleansed  soul  !^^  When  an  act  of  union  takes  place  between 
male  and  female,  the  vital  seed  floAvs  out  and  causes  concep- 
tion. I  have  thus  explained  to  thee  what  thou  hadst  asked. 
What  else  dost  thou  wish  to  hear  -'"^ 

"Yudhishthira  said, — ^^'Thou  hast,  0  illustrious  one,  said 
how  conception  takes  place.  Do  thou  explain  how  the  Jiva 
that  takes  birth  grows  (by  becoming  possessed  of  body).'^'' 

"Vrihaspati  said, — 'As  soon  as  Jiva  enters  the  vital  seed, 
he  becomes  overwhelmed  by  the  elements  already  mentioned. 
When  Jiva  becomes  disunited  therewith,  he  is  said  to  attain 
■to  the  other  end  {viz.,  death).^^  Endued  as  Jiva  becomes 
with  all  those  elements,  he  attains,  in  consequence  thereof,  a 
body.  The  deities  that  preside  over  those  elements  behold  as 
witnesses  all  his  acts  good  and  bad.  What  else  dost  thou  wish 
to  hear  ?'^^ 

"Yudhishthira  said, — 'Leaving  off  skin  and  bone  and  flesh, 
and  becoming  destitute  of  all  those  elements,  in  what  does 
Jiva  reside,  0  illustrious  one,  for  enjoying  and  enduring  happi- 
ness and  misery  ?'^^ 

"Vrihaspati  said, — 'Endued  with  all  his  acts,  Jiva  quickly 
enters  the  vital  seed,  and  availing  of  the  functional  flow  of 
women,  takes  birth  in  time,  0  Bharata.^*  After  birth,  Jiva 
receives  woe  and  death  from  the  messengers  of  Yama.  Indeed, 
misery  and  a  painful  round  of  rebirth  are  his  inheritence.^® 
Endued  with  life,  O  king,  Jiva  in  this  world,  from  the  moment 
of  his  birth,  enjoys  and  endures  his  own  (previous)  acts,  de- 
pending upon  righteousness  (and  its  reverse).^^  If  Jiva,  ac- 
cording to  the    best    of  his    power,  foUuWii    righteousness   from 


t^arva.]  anucasana  pakva.  547 

the  day  of  his  birth,  he  then  succeeds  in  enjoying,  when  re- 
born, happiness  without  interruption.*^  If,  on  the  other  hand, 
without  following  righteousness  without  interruption,  he  acts 
sinfully,  he  reaps  happiness  at  first  as  the  reward  of  his  right- 
eousness and  endures  misery  after  that.^^  Endued  with  un- 
right^^eousness,  Jiva  has  to  go  to  the  dominions  of  Yama  and 
suffering  great  misery  there,  he  has  to  take  birth  in  an  inter- 
mediate order  of  being.*^'*  Listen  to  me  as  I  tell  thee  what 
the  different  acts  are  by  doing  which  Jiva,  stupefied  by  folly, 
has  to  take  birih  in  different  orders  of  being,*'^  as  declared  in 
the  Vedas,  the  scriptures,  and  the  (sacred)  histories.  Mortals 
have  to  go  to  the  frightful  regions  of  Yama.     In  those   regions, 

0  king,  there  are  places  that  aic^  fraught  with  every  merit 
and  that  are  worthy  on  that  account  of  being  the  abodes  of 
the  very  deities."  There  are,  again,  places  in  those  regions 
that  are  Avorse  than  those  which  are  inhabited  by  animals  and 
birds.  Indeed,  there  are  spots  of  these  kinds  in  the  abode  of 
Yama  which  (so  far  as  its  happier  regions  are  concerned)  is 
equal  to  the  region  of  Brahman  himself  in  merits.*^  Crea- 
tures, bound   by    their   acts,  endure   diverse   kinds   of  misery, 

1  shall,  afcer  this,  tell  thee  what  those  acts  and  dispositions 
are  in  consequence  of  which  a  person  obtains  to  an  end  that 
is  fraught  with  great  misery  and  terror.**"**  If  a  regenerate 
person,  having  studied  the  four  Vedas,  becomes  stupefied  by 
folly  and  accepts  a  gift  from  a  fallen  man,  he  has  then  to  take 
birth  in  the  assinine  order.**^  He  has  to  live  as  an  ass  for  five 
and  ten  years.  Casting  off  his  assinine  form,  he  has  next  to 
take  birth  as  an  ox  and  which  state  he  has  to  live  for  seven 
years.*®  Casting  off  his  bovine  form,  he  has  next  to  take  birth 
as  a  Rakshasa  of  the  regenerate  order.  Living  as  a  Rakshasa 
of  the  regenerate  order  for  three  month-s,  he  then  regains  his 
status  (in  his  next  birth)  of  a  Brfthmana.t*^  A  Brfihmana, 
by  officiating  at  the  sacrifice  of  a  fallen  person,  has  to  take 
birth  as  a  vile  worm.     In  this  form  he  has  to  live  for   five   and 

*  luteriuediate,  i.  e.,  between  deitiea  and  human  beings  ;  hence, 
animals  and  birds. — T. 

t  *Biahma-R;lkshasa'  is  a  Rakshasa  that  belongs,  like  Ravaua  and 
others,  by  birth  to  the  regenerate  order. — T. 


648  MAHABHABAT4.,  [A7lU(}(t  807)  ika 

ten  years,  O  Bharata.**     Freed  from  the  status   of  a   worm,  he 
next  takes  birth  as  an  ass.     As  an  ass  he   has   to   live   for   five 
years,  and  then  as  a  hog,  in  which  state  also   he    has  to  remain 
for  as  many  years.*''^     After  that,  he  takes  birth  as  a   cock,  and 
living  for  five  years  in  that  form,  he    takes    birth   as   a  jackal 
and  lives  for  as  many    years   in   that   state.     He   has   next   to 
take  birth  as  a  dog,  and  living  thus  for  a   year   he   regains   his 
status   of  humanity.^"     That   foolish   disciple    who   offends  his 
preceptor  by  doing  any  injury  to  hiiu,  has  certainly  to   undergo 
three  transformations  in  this   world.^^     Such  a  person,  0    mon- 
arch, has  in  the  first  instance  to  become  a   dog.     He    has   then 
to  become  a  beast  of  pre}',  and  then   an   ass.     Living   his   assi- 
nine  form,  he  has  to  wander  for  sometime  in    great   affliction  as 
a  spirit.     After  the  expiration   of  that  period,  he   has    to   take 
birth   as   a    Brahmana.^^      That   sinful    disciple    who   even    in 
thought  commits  adultery  with  the    wife   of  his    preceptor,  has 
in  consequence  of  such  a  sinful  heart,  to  undergo    many   fierce 
shapes  in  this  world.^^     First  taking  birth  in    the  canine  order 
he  has  to  live   for   three   years.     Casting   off  the   canine   form 
when  death  comes,  he  takes   birth  as  a  worm  or   vile   vermin.^* 
In  this  form  he  has  to  live  for  a   year.     Leaving   that   form    he 
succeeds   in    regaining   his   status   as   a    human    being   of  the 
regenerate  order.^^     If  the  preceptor   kills,  without   reason,  his 
disciple  who  is  even  as  a  son  to  him,  he  has,  in  consequence  of 
such  a  wilful  act  of  sin  on  his  part,  to  take   birth  as  a  beast   of 
prey.^^     That  son    who   disregards   his   father   and    mother,  0 
king,  has  to  take  birth,   after   leaving   off  his    human    form   as 
an  animal  of  the  assinine  order.^'^     Assuming  the  assinine    form 
he  has  to  live  for  ten  years,     Afcer  that  he    has   to    take    birth 
as  a  crocodile,  in  which  form  he  has  to   live   for  a   year.     After 
that  he  regains  the  human  form."^     That   son    with    whom    his 
parents  become  angry,  has,  in  consequence   of  his  evil  thoughts 
towards  them,  to  take  birth  as  an  ass.^^     As  an  ass   he   has  to 
live  for  ten  months.     He  has  then  to  take  birth    as  a   dog   and 
to  remain  as  such  for  four  and  ten    months.     After  that  he  has 
to  take  birth  as  a  cat  and  living  in  that  form  for  seven  months 
he  regains    his   status   of  humanity.^^     Having   spoken    ill  of 
parents,  oae  has  to   take  birth  as  a   Sarika.    Striking  them 


Parva.]  andga.sa.na  pakva.  549 

one  has  to  take  birth,  O  king,  as  a  tortoise."  Living  as  a 
tortoise  for  ten  years,  he  has  next  to  take  birth  as  a  porcupine. 
After  that  he  has  to  take  birth  as  a  snake,  and  living  for  six 
months  in  that  form  ho  regains  the  status  of  humanity.®* 
That  man  who,  while  subsisting  upon  the  food  that  his  royal 
master  supplies,  commits  acts  that  are  injurious  to  the  in- 
terests of  his  master, — that  man,  thus  stupefied  by  folly,  has 
after  death  to  take  birth  as  an  ape.®^  For  ten  years  he  has  to 
live  as  an  ape,  and  after  that  for  five  years  as  a  mouse.  After 
that  he  has  to  become  a  dog,  and  living  in  that  form  for  a 
period  of  six  months  he  succeeds  in  regaining  his  status  of 
humanity.^*  That  man  who  misappropriates  what  is  deposited 
with  him  in  trustfulness,  has  to  undergo  a  hundred  trans- 
formations. He  at  last  takes  birth  as  a  vile  worm.®^  In  that 
order  he  has  to  live  for  a  period  of  ten  and  five  years,  0  Bha- 
rata.  Upon  the  exhaustion  of  his  great  demerit  in  this  way, 
he  succeeds  in  regaining  his  status  of  humanity.®*  That  man 
who  harbours  malice  towards  ethers  has,  after  death,  to  take 
birth  as  a  Carngaka.  That  man  of  wicked  understanding  who 
becomes  guilty  of  breach  of  trust  has  to  take  birth  as  a  fish.®' 
Living  as  a  fish  for  eight  years,  he  takes  birth,  0  Bharata,  as 
a  deer.  Living  as  a  deer  for  four  months,  he  has  next  to  take 
birth  as  a  goat.®^  After  the  expiration  of  a  full  year  he  casts 
off  his  goatish  body,  he  takes  birth  then  as  a  worm.  After  that 
he  succeeds  in  regaining  his  status  of  humanity.®^  That  shame- 
less insensate  man  who,  through  stupefaction,  steals  paddy, 
barley,  sesame,  Masha,  Kulattha,  oil-seeds,  oats,  Kalaya,  Mud- 
ga,  wheat,  Atasi,  and  other  kinds  of  corn,  has  to  take  birth 
as  a  mouse.*^°"^^  After  leading  the  life  for  sometime  he  has 
to  take  birth  as  a  hog.  As  soon  as  he  takes  birth  as  a  hog  he 
has  to  die  of  disease.'*  In  consequence  of  his  sin,  that  foolish 
man  has  next  to  take  birth  as  a  dog,  0  king.  Living  as  a 
dog  for  five  years,  he  then  regains  his  status  of  humanity.^* 
Having   committed   an    act   of    adultery    with   the   spouse   of 


♦  'Masha'  is  Phafeolus  Roxbarghii.  'Kulattha'  is  Dolichos  b'Josus, 
Roxb.  'Kalaya'  is  Pisum  Sativum,  Linn.  'Mudga'  is  Fhaseolus  Mungo, 
Linn,    'Atasi'  is  Lmum  Uiitattisinum,  i»>i».— T. 


550  MATlAKHARATA.  [Anitg(isanikfi 

another  man,  one  has  to  take  birth  as  a  wolf.  After  that  he- 
has  to  assume  the  forms  of  a  dog  and  jackel  and  vulture.  He- 
has  next  to  take  birth  as  a  snake  and  then  as  a  Kanka  and  then 
as  a  craiie.*^*  That  man  of  sinful  soul  who,  stupefied  by  folly, 
commits  an  act  of  sexual  congress  with  the  spouse  of  a  brother, 
has  to  take  birth  as  a  male  Kokila  and  to  live  in  that  form  for 
a  whole  year,  O  king.^^  He  who,  through  lust,  commits  an 
act  of  sexual  congress  with  the  wife  of  a  friend,  or  the  wife  of 
preceptor,  or  the  wife  of  his  king,  has  after  death  to  take  the 
form  of  a  hog.'^''  He  has  to  live  in  his  porcine  form  for  five 
years  and  then  to  assume  that  of  a  wolf  for  ten  years.  For 
the  next  five  years  he  has  to  live  as  a  cat  and  then  for  the  next 
ten  years  as  a  cock."  He  has  next  to  live  for  three  months  as 
an  ant,  and  then  as  a  worm  for  a  month.  Having  undergone 
these  transformations  he  has  next  to  live  as  a  vile  worm  for 
four  and  ten  years.''^  When  his  sin  becomes  exhausted  by  such 
chastisement,  he  at  last  regains  the  status  of  humanity.''^ 
"When  a  wedding  is  about  to  take  place,  or  a  sacrifice,  or  an 
act  of  gifts  is  about  to  be  made,  O  thou  of  great  puissance, 
the  man  who  offers  any  obstruction,  has  to  take  birth  in  his 
next  life  as  a  vile  worm.®"  Assuming  such  a  form  he  has  to 
live,  0  Bharata,  for  five  and  ten  years.  When  his  demerit  is 
exhausted  by  such  suffering,  he  regains  the  status  of  humani- 
ty.®^ Having  once  bestowed  his  daughter  in  marriage  upon  a 
person,  he  who  seeks  to  bestow  her  again  upon  a  second 
husband,  has,  0  king,  to  take  birth  among  vile  worms.®* 
Assuming  such  a  form,  O  Yudhishthira,  he  has  to  live  for  a 
period  of  three  and  ten  years.  Upon  the  exhaustion  of  his 
demerit  by  such  sufferance,  he  regains  the  status  of  humani- 
ty.®^ He  who  eats  without  having  performed  the  rites  in 
honor  of  the  deities  or  those  in  honor  of  the  Pitris  or  without 
having  offered  (even)  oblations  of  water  to  both  the  Rishis 
and  the  Pitris,  has  to  take  birth  as  a  crow.®*  Living  as  a 
crow  for  a  hundred  years,  he  next  assumes  the  form  of  a  cock. 
His  next  transformation  is  that  of  a  snake  for  a  month.  After 
this,  he  regains  the  status   of  humanity .®°     He  who   disregards 


*  A  Kanka  is  a  bird  of  prey. — T. 


Parva.]  anuoahana  pakva.  551 

'eldest  brother  who  is  even  like  a  sire,  has,  after  death,  to   take 
"birth  in  the  order  of  cranes.^'     Having  assumed    that    form    he 
has  to  live  in  it  for  two  years.     Casting    off  that    form    at    the 
conclusion  of  that  period,  he  regains  the  status   of  humanity.®'' 
That   Cudra    who    has    sexual    intercourse    with   a    Brahmani 
woman,  has,  after  death,  to  take  birth  as  a  hog.^^     As   soon  as 
he  takes  birth  in  the  porcine  order    he  dies   of  disease,  0  king. 
The  wretch  his  next  to  take  birth  as    a  dog,  0  king,  in  conse- 
quence of  his  dire  act    of  sin.®^     Casting   off  his   canine   form 
he  regains,  upon  the  exhaustion  of  his   demerit,  the   status  of 
humility.     The  Cudra  who  begets  offspring    upon  a  Brahmani 
woman,  leaving   off    his    human    form,    becomes   reborn    as   a 
mouse.""     The    man    who   becomes   guilty    of    ingratitude,   O 
king,  has  to  go  to  the  regions  of  Yama  and    there    to    undergo 
very  painful  and  severe  treatment  at  the  hands  of  the    messen- 
gers, provoked  to  fury,  of  the  grim  king  of  the  dead.'-'^     Clubs 
with  heavy  hammers  and  mallets,  sharp  pointed  lances,   heated 
jars,  all  fraught    with   severe   pain,  frightful    forests   of  sword- 
blades,  heated  sands,  thorny  Calmalis,"^ — these  and  many  other 
instruments  of  the  most   painful  torture    such    a    man    has   to 
endure  in  the   regions  of  Yama,  0  Bharata  l'-'^     The   ungrate- 
ful   person,  0    chief   of   Bharata's   race,    having    endued   such 
terrible  treatment  in  the  regions  of  the  grim  king   of  the   dead, 
has  to  come  back    to   this    world    and    take    birth    among   vile 
vermin.*"*     He  has  to  live  as  a  vile  vermin    for  a  period  of  five 
and  ten  years,  0  Bharata.     He  has  then    to   enter   tlie    womb 
and  die    prematurely    before   birth. °^     After   this,  that   person 
has  to  enter  the  womb  a  hundred  times  in   succession.     Indeed, 
having  undergone  a  hundred  rebirths,  he  at  last    becomes    born 
as  a  creature  in    same   intermediate    order   between    man    and 
inanimate  nature."^     Having  endured  misery  for  a   great  many 
years,  he  has  to  take  birth  as  a    hairless   tortoise."^     A    person 
that  steals  curds  has  to  take  birth  as  a    crane.     One  becomes  a 

*  lie  is  repeatedly  struck  with  the  clubn  ami  hammers  and  mallets. 
He  is  frequently  impaled.  He  is  confined  with  fiery  ves.sela.  Ha  ia 
drao;ged  with  forests  of  sword-blades.  He  is  made  to  walk  over  heated 
sand.  He  is  rubbed  against  thorny  Cfiluialis.  The  Calniali  is  the 
Bombox  Malabar icum. — T. 


552  UAHARFiARATA,  [  A  nuc^isanika 

monkey  by  stealing  raw  fish.  That  man  of  intelligence  who 
steals  honey  has  to  take  birth  as  a  gadfly .^^  By  stealing  fruits 
or  roots  or  cakes  one  becomes  an  ant.  By  stealing  Nishpava 
one  becomes  a  Halagolaka.*^^  By  stealing  Payasa  one  becomes 
in  one's  next  birth  a  Tittiri  bird.  By  stealing  cakes  one  be- 
comes a  screech-o\vl.^"°  That  man  of  little  of  intelligence  who 
steals  iron  has  to  take  birth  as  a  cow.  That  man  of  little 
understanding  who  steals  white  brass  has  to  take  birth  as  a 
bird  of  the  Harita  species.^"*  By  stealing  a  vessel  of  silver 
one  becomes  a  pigeon.  By  stealing  a  vessel  of  gold  one  has  to 
take  birth  as  a  vile  vermin.^°^  By  stealing  a  piece  of  silken 
cloth,  one  bacomes  a  Krikara.  By  stealing  a  piece  of  cloth 
mide  of  red  silk,  one  becomes  a  Vartaka.f  ^''^  By  stealing  a 
piece  of  muslin  one  becomes  a  parrot.  By  stealing  a  piece  of 
cloth  that  is  of  fine  texture,  one  becomes  a  duck  after  casting 
off  one's  human  body.^°*  By  stealing  a  piece  of  cloth  made 
of  cotton,  one  becomes  a  crane.  By  stealing  a  piece  of  cloth 
made  of  jute,  oue  becomes  a  sheep  in  one's  next  life."^  By 
stealino"  a  piece  of  linen,  one  has  to  take  birth  as  a  hare.  By 
stealino-  different  kinds  of  colouring  matter  one  has  to  take 
birth  as  a  peacock.^"**  By  stealing  a  piece  of  red  cloth  one  has 
to  take  birth  as  a  bird  of  the  Jivajivaka  spicies.  By  stealing 
unguents  (such  as  sandalpaste)  and  perfumes  in  this  world,^°' 
the  man  possessed  of  cupidity,  O  king,  has  to  take  birth  as  a 
mole.  Assuming  the  Ibrm  of  a  mole  one  has  to  live  in  it  for 
a  period  of  five  and  ten  years.^'"*  After  the  exhaustion  of  his 
demerit  by  such  sufferance  he  regains  the  status  of  humanity. 
By  stealing  milk,  one  becomes  a  crane.^°^  That  man,  0  king, 
who,  through  stupefaction  of  ihe  understanding,  steals  oil,  has 
to  take  birth,  after  casting  off  this  body,  as  an  animal  that 
subsists  upon   oil   as   his  form.;"**     That  wretch   who,  himself 


*  The  Commentator  explains  that  'Nishpava'  means  'Eajamasha' 
which  is  a  kind  of  beans.  It  is  the  Dolichas  catjung.  'Halagolaka'  is 
a  long-tailed  worm. — T. 

t  A  'Krikara'  is  a  kind  of  partridge.  It  is  spelt  also  as  'Krikala' 
or  'Krikana.'     A  'Vartaka'  is  a  sort  of  quail.— T. 

\  'Tailapayia'  is,  literally,  one  that  drinka  oil.  The  name  is  applied 
to  a  cockroach-  — T. 


Pnrva.)  anuoasana  parva.'  5j3 

well-armed,  slays  another  while   that    other    is   unarmed,  from 
motives  of  obtaining  his  victim',^    wealth   or   from    feelings   of 
hostility,  has,  after  casting  off  his  human    body,  to  take    birth 
as  an  ass.'^"^     Assuming  that  assinine  form  he  has  to   live  for  a 
period  of  two  years  and  then  he  meets  with  death  at  the   edge 
of  a    weapon.     Casting    off  in    this    way    his   assine   body    he 
has  to  take  birth  in  his  next  life  as  a   deer   always   filled    with 
anxiety  (at  the  thought  of  foes  that    may    kill    him).^^^     Upon 
the  expiration  of  a  year  from  the  time  of  his   birth    as   a  deer, 
he  has  to  yield  up  his   life    at    the   point   of  a    weapon.     Thu3 
casting  off  his  form  of  a  deer,  he    next   takes   birth   as   a    fish 
and  dies  in  consequence  of  being  dragged  up  in  a  net,^^^  on  the 
expiration  of  the  fourth  month.     He  has  next  to  take  birth   as 
a  beast  of  prey.     For  ten  years  he   has    to   live   in    that    form, 
and  then  he  takes  birth  as  a    pard    in    which    form    he   has   to 
live  for  a  period  of  five  years.^^*     Impelled  by  the   change  that 
is  brought  about   by    time,  he    then    casts   off  that    form,  and, 
his  demerit  having  been    exhausted,  he   regnins   the   status   of 
humanity .^^^     That    man   of  little    understanding    who    kills  a 
woman    has   to   go   to   the    regions    of  Yama   and   to   endure 
diverse  kinds  of  pain  and  misery.     He  then  has  to  pass  through 
lull  one  and    twenty    transformations."^     After   that,  0    mon- 
arch, he  has  to  take  birih  as  a  vile  vermin.     Living   as   a    ver- 
min for  twenty   years,  he    regains   the   status   of  humanity.^^'' 
]jy  stealing  food,  one  has  to  take    birth  as   a   bee.     Living   for 
many   months   in   the   company    of  other   bees,^^®  his   demerit 
becolnes  exhausted  and  he  regains  the  status  of  humanity.     By 
Mealing  paddy,  one    becomes  a  cat."^     That    man    who   steals 
food  mixed  with  sesame  cakes  has  in  his  next   birth    to   assume 
tlie  form  of  a  mouse  large  or  small    according  to   the   largeness 
Df  smallness  of  the  quantity  stolen.^""     He  bites   human  beings 
every  day  and  as  the  consequence    thereof  becomes   .sinful   and 
travels    through    a    varied    round    of    rebirths.     That    man    of 
t  )olish  understanding  who  steals  ghee  has   to   take   birth   as   a 
g  Ulinule.^-^     That  wicked  wight  who  steals    fish    has    to   take 
'birth  as  a  crow.     By  stealing  salt  one  has  to  take   birth    as   an 
imitating  parrot.^-'     That   man  who    misappropriates    what    is 
deposited  with  him  through  confidence,  has   to   sustain  a  dimi- 

[     70     ] 


654!  MAHA.BHA.RATA.  [AnucHsaniJc^ 

nution  in  thb  period  of  his  life,  and  dying  has  to  take  birth 
among  fishes.-^"^  Having  lived  for  sometime  as  a  fish  he  dies  and 
regains  the  human  form.  Regaining,  however,  the  status  of  the 
huraanit}',  he  becomes  short-lived.^"*  Indeed,  having  committed 
sins,  0  Ehfirata,  one  has  to  take  birth  in  an  order  intermediate 
between  that  of  humanity  and  vegetables.  Those  people  are 
entirely  unacquainted  with  righteousness  which  has  their  own 
hearts  for  its  authoritv.-^^®  Those  men  that  commit  diverse  acts 
-of  sin  and  then  seek  to  expiate  them  by  continuous  vows  and 
observances  of  piety,  become  endued  with  both  happiness  and 
misery  and  live  in  great  anxiety  of  heart.*^'"  Those  men  that 
are  of  sinful  conduct  and  that  yield  to  the  influence  of  cupidity 
and  stupefaction,  without  doubt,  take  birth  as  Mlechcchas 
that  do  not  deserve  to  be  associated  with.^"^  Those  men,  on 
the  other  hand,  who  abstain  from  sin  all  their  lives,  become 
free  from  disease  of  every  kind,  endued  with  beauty  of  form, 
and  possessed  of  wealth.-^^®  Women  also,  when  they  act  in 
the  way  indicated,  attain  to  births  of  the  same  kind.  Indeed, 
thsy  have  to  take  births  as  the  spouses  of  the  animals  I  have 
indicated.^^®  I  have  told  thee  all  the  faults  that  relate  to  the 
appropriation  of  what  belongs  to  others.  I  have  discoursed 
to  thee  very  briefly  on  the  subject,  0  sinless  one.^^°  In  con- 
nection with  some  other  subject,  0  Bharata,  thou  shalt  again 
hear  of  those  faults.  I  heard  all  this,  O  king,  in  days  of  old, 
from  Brahman  himself,^^^  and  I  asked  all  about  it  in  a  becom-j 
ing  way,  when  he  discoursed  on  it  in  the  midst  of  the  celestia 
Rishis.  I  have  told  thee  truly  and  in  detail  all  that  thou  hads^ 
asked  me.^^^  Having  listened  to  all  this,  0  monarch,  do  thoi] 
always  set  thy  heart  on  righteousness.'  "^^^ 


Section  CXII. 

"Yudhishthira  said, — 'Thou  hast  told  me,  0  regenerate  one] 
what  the  end  is  of  unrighteousness  or  sin.  I  desire  now  tc 
hear,  O  foremost  of  speakers,  of  what  the  end  is  of  Righteous- 
ness !^     Having  committed  diverse   acts   of  sin,  by   what   acts 

*  'Vyathitah' aixl   'vyadhitah' is  the  con-ect  reading. — T. 


Fdrva.]  inucasana  parva.  555 

do  people  succeed  in  attaining  to  .in  auspicious  end  in  iliii 
world  ?  By  what  acts  also  do  people  attain  to  auspicious  end 
in  Heaven  ?'" 

"Vrihaspati  said, — 'By  committing  sinful  acts  with  pervert- 
ed mind,  one  yields  to  the   sway    of  unrighteousness   and   as  a 
consequence  goeth  to  hell.'     That  man  who,  having  perpetrat- 
ed sinful  acts  through  stupefaction  of  mind,  feels  the   pangs   of 
repentance  and  sets  his  heart  on    contemplation    (of  the  deity), 
has  not  to  endure  the  consequences  of  his   sins.*     One   becomes 
freed  from  one's  sins  in  proportion    as   one   repents   for   them.'* 
If  one,  having  committed  a   sin,  0   king,  proclaims   it   in   the 
presence   of  Brahmanas  conversant    with   duties,  one   becomes 
quickly  cleansed    from   the   obloquy    arising   from   one's   .<?in.* 
Accordingly  as   one   proclaims   one's  sins,  fully   or  otherwise, 
with  concentrated  mind,  one  becomes  cleansed   therefrom  fully 
or  otherwise,  like  a  snake  freed  from  his  diseased   slough.'^     By 
making,  Avith  a  concentrated  mind,  gifts  of  diverse  kinds  unto 
a  Briihmana,  and  concentrating  the    mind   (on  the  deity),  one 
attains  to  an  auspicious  end.^     I  shall  now  tell  thee  whr^t  t^iose 
gifts  are,  0  Yudhishthira,  by  making  which  a   person,  even   if 
guilty  of  having  committed   sinful   acts,  may   become   endued 
with  merit.'     Of  all  kinds  of  gifts,  that  of  food  is  regarded  as 
the  best.     One  desirous  of  attaining   to    merit   should,  with   a 
sincere  heart,  make  gifts   of  food.^^     Food  is  the  life-breaths  of 
men.     From  it  all  creatures  are  born.    All  the  worlds  of  living 
creatures  are  established  upon  food.     Hence  food  is  applauded.^* 
The   deities,  Rishis,  Pitris,    and    men,  all    praise   food.     King 
Rantideva,  in  days   of  old,  proceeded   to   Heaven    by    making 
gifts  of  food.^-     Food  that  is  good  and  that   has  been  acquired 
1  uvfully,  should   be   given,  with   a   cheerful    heart,  unto  such 
Ju-ahmanas  as  are   possessed   of  Vedic   lore."     That    man    has 
never  to  take  birth  in  an  intermediate  order,  whose  food,  given 
v.ith  a  cheerful  heart,  is  taken  by  a  thousand  Brahm?-nas.^*     A 
person,  O  chief  of  men,  by  feeding  ten   thousand   Brahmanas, 
becomes  cleansed  of  unrighteousness  and  devoted  to   Yoga  prac- 
tices.^^    A  Brahr    m  conversant    with   the    Vedas,  by   giving 
away  food  acquired  by  him  as  alms,  unto  a  Brahmana   devoted 
ihe  study  of  the  Yedas,  succeeds  in  ati^ining    to   happiness 


656  MAHABRAHATA.  [Anuo^saiiikei^ 

here.^^     That  Kshatriya  who,  without   taking   anything    that 
belongs  to   a    Brahmana,    protects   his    subjects    lawfully,  and 
makes  gifts  of  food,  obtained  by   the   exercise   of  his   strength, 
unto  Brahmanas  foremost  in    Vedic   knowledge,  with   concen- 
trated heart,  succeeds  by    such    conduct,  O   thou   of  righteous- 
soul,  in  cleansing   himself,  0   son    of  Pandu,  of  all   his   sinful 
acts.^'^"^^   That  Vai9ya  who  divides  the  produce  of  his  fields  into- 
six  equal  shares  and  makes  a  gift  of  one   of  those  shares   unto- 
Brahmanas,  succeeds  by  such  conduct  in  cleansing   himself  from 
every  sin.^^     That  Cudra   who,  earning   food   by    hard   labour 
and  at  the  risk  of  life  itself,  makes  a  gift  of  it  to   Brahmanas,^ 
becomes  cleansed  from  every  sin."°     That  man  who,  by  putting 
forth  his  physical  strength,  earns  food    without   doing   any   act 
of  injury  to  any  creature,  and  makes  gift  of  it  unto  Brahmanas 
succeeds  in  avoiding  all  calamities."^     A   person    by   cheerfully 
making  gifts  of  food  acquired  by  lawful  means  unto  Brahmanas 
pre-eminent  for  Yedic  lore,  becomes  cleansed    of  all   his   sins."^ 
By  treading  in  the  path    of  the   righteous   one   becomes   freed 
from  all  sins.     A  person  by    making    gifts   of  such    food   as   is 
productive  of  great  energy,  becomes  himself  possessed   of  great 
energy."^     The   path    made  by   charitable   persons   is   always 
trod  by  those  that  are  endued  with   wisdom.     They  that   make 
gifts  of  food  are  regarded   as   givers   of  life.     The    merit   they 
acquire  by  such   gifts   is   eternal.^*     Hence,  a   person    should, 
under  all  circumstances,  seek   to   earn   food   by   lawful    means, 
and  having  earned  to  make  always  gifts   of  it   unto  deserving 
men.     Food  is  the  great   refuge   of  the    world   of  living   crea- 
tures.^®    By  making  gifts   of  food,  one  has  never  to  go  to  hell. 
Hence,  one  should  always  make   gifts   of  food,  having   earned 
it  by  lawful  means.^®     The  house-holder  should  always  seek  to 
eat  after  having  made  a  gift  of  food  unto  a  Brahmana.     Every 
man  should  make  the  day  fruitful  by   making   gifts   of  food.*"'^ 
A  person  by  feeding,  0    king,  a   thousand    Brahmanas   all   of 
whom  are  conversant  with   duties  and  the   scriptures   and   the 
sacred  histories,"^  has  not  to  go  to  Hell  and    to   return    to  this 
world  for  undergoing  rebirths.     Endued    with   the   fruition   of 


*  That  day  is  sterile  or  lost  in  which  no  gift  is  made  of  food.  — T. 


Parva.]  iNUGASANA   PARVA.  557 

every  wish,  he  enjoys  great  felicity  hereafter."'  Possessed  of 
such  merit,  he  sports  in  happiness,  freed  from  every  anxiety, 
possessed  of  beauty  of  form  and  great  fame  and  endued  with 
wealth.^''  I  have  thus  told  thee  all  about  the  high  merit  of 
gifts  of  food.  Even  this  is  the  root  of  all  righteousness  and 
merit,  as  also  of  all  gifts,  0  Bharata  !'  "^^ 


Section  CXIII. 

"Yudhishthira  said, — 'Abstaintion  from  injury,  the  obser- 
vance of  the  Vedio  ritual,  meditation,  subjugation  of  the  senses, 
penances,  and  obedient  services  rendered  to  the  preceptor.s, — 
which  amongst  these  is  fraught  with  the  greatest  merit  with 
respect  of  a  person  ?'^ 

"Vrihaspati  said, — 'All  these  six  are  fraught  with  merit. 
They  are  different  doors  of  Righteousness.  I  shall  discourse 
upon  them  presently.  Do  thou  listen  to  tlrem,  0  chief  of  the 
Bharatas  !-  I  shall  tell  thee  what  constitutes  the  highest  good 
of  a  human  being.  That  man  who  practices  the  religion  of 
universal  compassion  achieves  his  highest  good.^  That  man 
who  keeps  under  control  the  three  faults,  viz.,  lust,  wrath,  and 
cupidity,  by  throwing  them  upon  all  creatures,  (and  practises 
the  virtue  of  compassion),  attains  to  success.**  He  who,  from 
moLivesof  his  own  happiness,  slays  other  harmless  creatures  with 
the  rod  of  chastisement,  never  attains  to  happiness  in  the  next 
world.^  That  man  who  regards  all  creatures  as  his  own  self, 
and  behuves  towards  them  as  towards  his  own  self,  laying  aside 
the  rod  of  chastisement  and  completely  subjugating  his  wrath, 
succeeds  in  attaining  to  happiness.*  The  very  deities,  who  are 
desirous  of  a  fixed  abode,  become  stupefied  in  ascertaining  the 
track  of  that  person  who  constitutes  himself  the  soul  of  all 
creatures  and  looks  upon  them  all  as    his   own   self,  for   such  a 


■*  'Kaiua'  and  'krodha'  are  ujeutioned  ;  but  the  use  of  'cha'  gives  by 
implication  cupidity.  What  is  meant  by  'nidhaya-sarvabhuteshu'  is, 
dividing  them  into  infinite  bmall  parts,  to  cast  them  off  from  oneself  to 
others.  It  is  painful  to  see  how  the  Burdwan  tranxlator.s  misunderstand 
Verses  2  and  3.  They  read  'Hanti'  for  'Hanta,'  and  write  ridiculous 
noosense. — T. 


5'58  MAHABHARATA.  [Anucusitnika 

person  leaves  no  track  behind.**  One  should  never  do  tha{> 
to  another  which  one  regards  as  injurious  t-o  one's  own  self. 
This,  in  brief,  is  the  rule  of  Righteousness.  One  by  acting 
in  a  different  way  by  yielding  to  desire,  becomes  guilty  of 
unrighteousness.^  In  refusals  and  gifts,  in  happiness  and 
misery,  in  the  agreeable  and  the  disagreeable,  one  should  judge 
of  their  effects  by  a  reference  to  one's  own  selfj-^  When  one 
injures  another,  the  injured  turns  round  and  injures  the  injurer. 
Similarly,  when  one  cherishes  another,  that  other  cherishes 
the  cherisher.  One  should  frame  one's  rule  of  conduct  according 
to  this.  I  have  told  thee  what  Righteousness  is  even  by  this 
subtile  way.'  "^° 

Vaicjampayana  continued, — "The  preceptor  of  the  deities, 
possessed  of  great  intelligence,  having  said  this  unto  king 
Yudhishthira  the  just,  ascended  upwards  for  proceeding  to 
Heaven,  before  our  eyes."^^ 


Section  CXIV. 

Vaigarapayana  said, — "After  this,  king  Yudhishthira,  en- 
dued with  great  energy,  and  the  foremost  of  eloquent  men, 
addressed  his  grandsire  lying  on  his  bed  of  arrows,  in  the 
following  words.^ 

"Yudhishthira  said, — *0  thou  of  great  intelligence,  the 
Rishis  and  Brahmanas  and  the  deities,  led  by  the  authorioy  of 
the  Vedas,  all  applaud  that  religion  which  has  compaspion  for 
its  indication.^  But,  O  king,  what  I  ask  thee  is  this  :  how  does 
a  man,  who  has  perpetrated  acts  of  injury  to  ethers  in  word, 
thought  and  deed,  succeed  in  cleansing  himself  from  misery  V^ 


*  In  the  first  line,  after  'Sarvablnitfrni'  'atmatweiia'  is  underKtood. 
The  sense  of  this  Verse  seems  to  be  this  :  such  a  man  leaves  no  trace 
behind  him,  for  he  becomes  identified  with  Brahma.  He  is,  therefore, 
said  to  he  'apada.'  The  deities,  on  tlie  other  hand,  are  'padaishinnh', 
for  they  desire  a  fixed  abode  such  a  Heaven  or  a  spot  fraught  with 
felicity.— T. 

+  The  sense  in  that  when  one  refuses  a  solisitation'one  shoiild  think 
how  one  would  feel  if  another  were  to  refuse  the  solicitations  one  ad- 
dressed to  that  ot4i»r.     So  with  regard  to  the  rest. — T. 


Parva^  anucasana  parva.  659 

"Bhishma  said, — 'Utterers  of  Brahma  have  said    that    there 
are  four  kinds   of  compassion    or   abstention    from   injury.     If 
even  one  of  those  four    kinds  be  not   observed,  the   religion   of 
compassion,  it    is   said,  is    not   observed.*     As   all    four-footed 
animals  are  incapable  of  standing  on    three   legs,  even    so   the 
religion  of  compassion  cannot  stand    if  any  of  those   four   divi- 
sions or  parts  be    wanting.^     As   the   foot-prints   of  ail   other 
animals  are  engulphed  in  those  of  the  elephant,  even  so  all  other 
religions  are  said  to  be   comprehended    in    that   of  compassion. 
A  person  becomes  guilty    of  injury    through    acts,  words   and 
thoughts.**'^     Discarding  it  mentally  at  the  outset,  one  should 
next  discard  it  in  word   and  thought.     He   who,  according   to 
this  rule,  abstains  from  eating  meat  is  said  to  be  cleansed  in   a 
threefold  way.^     It  is  heard   that    utterers   of  Brahma   ascribe 
to  three  causes  (the  sip  of  eating  meat).     That  sin  may   attach 
to  the  mind,  to  words,  and  to  acts.®     It  is  for  this  reason    that 
men  of  wisdom  who  are   endued    with    penances   refrain    from 
eating  meat.     Listen  to  me,    0  king,  as  I  tell   thee    what   the 
faults  are  that  attach  to  the    eating   of  meat.^"     The    meat   of 
other  animals  is  like  the  flesh   of  one's  son.     That  foolish    per- 
son, stupified  by  folly,   who  eats  meat  is  regarded  as   the    vilest 
of  human  beings.^^     The  union  of  father  and  mother  produces 
an  offspring.     After  the  same  manner,  the  cruelty  that  a  help- 
less and  sinful    wretch   commits,  produces   its   progeny   of  re- 
peated rebirths  fraught  with  great    misery.^^     As   the   tongue 
is  the  cause    of  the    knowledge    or   sensation    of  taste,  so,  the 
scriptures  declare,  attachment  proceeds    fi-om  taste.-}-^'*     Well- 
dressed,  cooked  with  salt   or    without   salt,  meat,  in    Avhatever 
form  one  may  take  it,  gradually  attracts  the  mind  and  enslaves 
it.^*     How    will   those    foolidh    men   that    subsist    upon    meat 
succeed  in  listening  to  the    sweet    music    of  (celestial)    drums 
and  cymbals   and   lyres    and    harps  ?^^     They    who   eat    meat 

*  By  coniraitting  a  slaughter,  one  becomes  guilty  of  it.  By  inciting 
others  to  it,  one  becomes  guilty.  By  mentally  committing  an  act  of 
slaughter,  one  becomes  guilty  of  it. — T. 

t  /.  c,  by  eating  tne&t,  one  feels  the   desire   for   meat  increasing.     A 
taste  or  predilection  for  meat  is  thus  created.     Hence,  tke  best  course  is 
total  abstinence. — T. 


SCO  MAHABHARATAi  [Anucdsavika 

applaud  it  highly,  suffering  themselves  to  be  stupified  by  its 
taste  which  they  pronounce  to  be  something  inconceivable, 
undescriable,  and  unimaginable.^®  Such  praise  even  of  meat 
is  fraught  with  demerit.  In  former  days,  many  righteous 
men,  by  giving  the  ilesh  of  their  own  bodies,  protected  the 
flesh  of  other  creatures  and  as  a  consequence  of  such  acts  of 
merit,  have  proceeded  to  Heaven.^^  In  this  way,  0  monarch, 
the  religion  of  compassion  is  surrounded  by  four  considera- 
tions. I  have  thus  declared  to  thee  that  religion  which  com- 
prises all  other  religions  within  it.'  "^® 


Section  CXV. 

"Yadhishthira  said, — 'Thou  hast  told  it  many  times  that 
obstention  from  injury  is  the  highest  religion.  In  Craddhas, 
however,  that  are  performed  in  honor  of  the  Pitris,  persons 
for  their  own  good  should  make  offerings  of  diverse  kinds  of 
meat.^  Thou  hast  said  so  while  discoursing  formerly  upon  the 
ordinances  in  respect  of  Craddhas.  How  can  meat,  however, 
be  procured  without  slaying  a  living  creature  ?  Thy  declara- 
tions, therefore,  seem  to  me  to  be  contradictory.^  A  doubt 
has,  therefore,  arisen  in  our  mind  respecting  the  duty  of 
abstaining  from  meat.  What  are  the  faults  that  one  incurs 
by  eating  meat,  and  what  are  the  merits  that  one  wins  ?* 
What  are  the  demerits  of  him  who  eats  meat  by  himself  kill- 
ing a  living  creature  ?  What  are  the  merits  of  him  who  eats 
the  meat  of  animals  killed  by  others  ?  What  the  merits  or 
dements  of  him  who  kills  a  living  creature  for  another  ?  Or 
of  him  who  eats  meat  buying  it  of  others  ?*  I  desire,  0  sinless 
one,  that  thou  shouldst  discourse  to  me  on  this  topic  in  detail. 
I  desire  to  ascertain  this  eternal  religion  with  certainty.^  How 
does  one  attain  to  longevity  ?  How  does  one  acquire  strength  ? 
How  does  one  attain  to  faultlessness  of  limbs?  Indeed,  how 
does  one  become  endued  with  excellent  indications  ?'* 

"Bhishma  said, — 'Listen  to  me,  0  scion  of  Kuru's  race, 
what  the  merit  is  that  attaches  to  abstention  from  meat. 
Listen  to  me  as  I  declare  to  thee  what  the  excellent  ordinances, 
in  truth,  are  on  this   head.^       Those    high-souled    persons   who 


P<Crva.]  ANUCAvSANA   PARVA.  501 

denre   beauty,  faulfclessness   of  limbs,  long   lite,  understanding, 
mental   and    pliysicil    strength,    and    memory,  should    abstain 
from  acts  of  injury.^     On  thi^    topic,  0   scion    of  Kuru's   race, 
innumerable  discourses  took  place  between  the   Rishis.     Listen, 
O  Yudhishthira,    what  their  opinion  was."     The  merit  acquired 
by  that   person,  0  Yudhishthira,  who,  with   the   steadiness   of 
a  vow,  adores    the    deities   every    month   in   horse-sacriiices,  is 
e|ual  to  his  who  discards  honey  and  meat.'-"     The   seven   celes- 
tial Rishis,  the  Valakhillyas,  and  those   Rishis    who   drink   tho 
rays  of  the  sun,  endued  as  all  of  them  are    with  great    wisdom, 
applaud  abstention  from  meit.^^     Tho  SelT-born  Manu    has  said 
that  mm  who  does  not  eat  meat,  or  who  does   not   slay   living 
creatures,  or  who  does  not  cause  them  to  be   slain,  is   a    friend 
of  all  creatures.^'^     Such  a  man  is  incap  ible  of  being  oppressed 
by  any   creature.     He  enjoys  the  confidence  of  all  living  beings. 
He  always  enjoys,  besides,  the  approbation   and   commendation 
of  the  righteous."     The  righteous-souled    Narada  has  said  that 
thit    man    who    wishes   to   increase  his   own    flesh   by   eating 
the    flesh  of  other  creatures,  meet  with  calamity."     Vrihaspati 
has  said  that  that    man    who   abstains   from   honey   and    meat 
aci|uires  the    merit   of  gifts   and  sacrifices  and  penances.^^     In 
my   estimation,    these    two   persons   are   equal,    viz.,  he   who 
adores  the  deities  every  month  in    a    horse-sacrifice   for  a  space 
of  hundred  years  and  he  who  abstains  from  honey   and    meat.**" 
In   coiise|uence    of   abstention    from    meat   one   comes   to   be 
regarded   as  one  who  always   adores   the   deities   in    sacrifices, 
or  as  one    who  always  makes   gifts   to   others,  or   as   one   who 
always   undergoes  the   severest   austerities.''^     That    man    who 
having   eaten    meat  gives  it  up  afterwards,  acquires    merit   by 
such   an    act   that  is  so  great  that  a  studv  of  all    the  Vedas   or 
a    performance,  0  Bharata,  of  all  the  sacrifices,  cannot  bestow 
its    like.*'     It  is  exceedingly  difficult   to   give   up    meat   after 
one    his   become  acquainte  1  with   its   taste.     Indeed,  it   is  ex- 
ceelingly   difficult  for  such  a  person  to  observe  the  high  vow  of 
abstention  from  meat,  a    vow    that   assures   every   creatvre  by 
dispelling  cdl  fear."     That    learned    person    who  givoih   to  all 
living    creatures    the  Dakshina  of  complete   assuraaice  comes  lo 
be  regard«d,  without  doubt,  as  the  giver   of  lite-breaths  in   this 

[    71     ] 


a62 


MAHABHARATA. 


[Anuccisanik^ 


worlcl.*^°     Even  this  is  the  high  religion  which  men   of  wisdom 
apnlaud.    The  life-breafchs  of  other  cre-^.tures  are  as  dear  to  them 
as  those  of  one's  to  one's  own  self."     Men  endued  with  intelli- 
gence and  cleansed  souls  should   always  behave   towards   other 
-creatures   after  the  manner  of  that  behaviour  which   th«v    like 
others  to  observe  towards  themselves.    It  is  seen  that  even  those 
men  who  are  possessed  of  learning  and  who  seek  to  achieve   the 
hi-'hest  good  in  the   form   of  Emancipation,  are    not   free   from 
the  fear  of  death.--^     What  need  there   be   said   of  those   inno- 
cenb  and  heilthy  creatures   endued  with  love  of  life,   when  they 
are  sought  to  be  slain  by  sinful  wretches  subsisting  by   slaught- 
-er?"'^^     For  this  reason,  0  monarch,  know  that   the   discarding 
•of  meat  is  the   highest   refuge    of  religion,  of  Heaven,  and   of 
hapiness.^*     Abstention  from   injury   is   the   highest   religion. 
It  is,  again,  the  highest  penance.     It  is  also  the  highest   truths 
^from  which  all   duty    proceeds."     Flesh    cannot   be   had   from 
-grass  or  wood  or  stone.     Unless   a   living   creature   is   slain,  it 
cannot  be    had.     Hence   is   the    fault   in   eating    flesh.-'     The 
deities,    who   subsist   upon    Swaha,    Swadha,  and   nectar,  are 
devoted  to  truth  and   sincerity.     Those   persons,  however,  who 
are  for  gratifying  the  sensation    of  taste,  should   be   known    as 
Rakshasas  wedded   to   the   attribute    of  Passion."^     That    man 
who  abstains  from  meat,  is  never  put  in   fear,  0  king,  by   any 
creature,  wherever   he    may   be,  viz.,  in    terrible    wildernesses 
or  inaccessible  iastnesses,  by  day  or   by    night,  or   at   the   two 
twilic^hts,  in  the  open    squares   of  towns   or   in    assemblies   of 
men,  from  upraised  weapons  or  in  places    where   there  is   great 
fright  from  wild  animals  or  snakes.'^^"-^     All   creatures  seek    his 
protection.     He  is  an  object   of  confidence   with   all   creatures. 
He  never  causes  any  anxiety  in  others,  and   himself  has   never 
to  become   anxious.''*'     If  there   were   nobody   who  ate   flesh 
there   would   then   be   nobody  to   kill   living   creatures.     The 
man  who  kills  living  creatures  kills  them   for  the   sate   of  the 


♦  The  seuoe  is  tliu  :  he  who  objcrves  the  vow  of  abstention  from 
injary  comes  to  be  regarded  as  the  giver  of  life-breaths  in  this  world. 
The  aasimnce  given  to  all  creatures  of  never  inmring  them  on  any 
occaasion  ia  the  Dakshin.1  or  Sacrificial  present  of  the  great  sacrifice 
that  ifi  coaatitubed  by    untversal  compasaion  or  aboteution  from  injary. — 


Farva.]  anocasani  parva.  565 

person  who  eafcs  flesh.'^     If  flesh    were   regarded   as   inedible, 
there  would  then   be   no  slaughter   of  living   creatures.     It  is 
for  the  sake  of  the  eater  that  the  slaughter   of  living   creatures 
goes  on  in  the  world.'"     Since,  0  thou  of  great   splendour,  the 
period   of  life  is   shortened    of   persons    who   slaughter   living 
creatures  or  cause  them  to  be  slauglitered,  it  is    clear  that   the 
person  who  wishes  his  own  good  should  give  up  meat  entire]3\^' 
Those   fierce   persons   who   are    engaged   in    the   slaughter   of 
living  cre^^tures,  never  find  protectors    when  tliey  are  in    need. 
Such  persons  should  always  be    molested   and    persecuted   even 
as  beasts  of  prey.'*     Through   cupidity   or   stupefaction    of  the 
understanding,  for  the  sake  of  strength  and  energy,  or  through 
association  with  the   sinful,  the   disposition    manifests   itself  in 
men  for  sinning.'^     That  man  who  seeks  to   increase   his   own 
flesh  by  (eating)  the  flesh  of  others,  has  to   live   in    this    world 
in  great  anxiety  and  after  death  has  to  take  birth  in  indifferent 
races  and  families.'*     High   Rishis  devoted    to   the  observance 
of  vows  and  self-restraint  have  said  that  abstention  from    meat 
is    worthy    of  every   praise,  productive   of  fame   and   Heaven, 
and  a  great  propitiation  by  itself.'^     This   I  heard    in   days   of 
old,  0  son  of  Kunti,  from  Markandeya  when    that    Rishi   dis- 
coursed on  the  demerits  of  eating   fiesh.'®     He    who   eats   the 
flesh  of  animals  that  are  desirous  of  living  but  that   have   been 
killed  by  either  himself  or  others,  incurs  the  sin    that    attaches 
to  the  slaughter  for  his  this  act  of  cruelty.'*     He  who  purchases 
flesh  slays  living  creatures  through  his   wealth.     lie    who   eats 
flesh  slays  living  creatures   through   such   act   of  eating.     He 
who  binds  or  seizes  and  actually    kills   living  creatures   is  the 
slaughterer.     These  are  the  three    kinds   of  slaugther,  each   of 
these  three  acts  being:  so.*"     He  who  does  not   himself  eat  flesh 
but  approves  of  an  act  of  slaughter  becomes   stained    with   the 
sin  of    slaughter.*^     By   abstaining   from    meat    and   showing 
compassion  to   all   creatures   one   becomes   incapable   of  being 
molested  by   any   creature,  and   acquires  a    long   life,  perfect 
health,  and    happiness."     The    merit   that   is   acquired   by   a 
person  by  abstaining  from    meat,  we  have  heard,  is  superior  to 
that  of  one  who  makes  presents  of  gold,  of  kine,  and  of  land." 
One  should  never  eat  meat  of  animals  not   dedicated  in  sacri- 


564)  Mauauhabata..  [Anucriaaniksi 

fices  and  that   are,  therefore,  slain    for   nothing,  and   that   has- 
not  been  offered  to  the  gods   and    Pitris    with   the   aid    of  the 
ordinance.^.     Tiiere  is  not  the  slightest  doubt   thnt  a  person    by 
eating  such  meat  goes  to  Hell.**     If  one   eats   the    meat    that 
has  been  sanctified  in  consequence  of  its  having  been    procured 
from  animals  dedicated  in  sacrifices  and   that    have   been   slain 
for  the  purpose  of  feeding  Brahmanas,  one  incurs  a  little   fault. 
By  behaving  otherwise,  one  becomes  stained    with  sin.*"     That 
wretch  among  men  who  slays  living  creatures   for   the   sake   of 
those  who  would  eat  them,  incurs  great   demerit.     The   eater's 
demerit  is   not   so   great.*^      That    wretch   among    men    who, 
following  the  path  of  religious  rites  and  sacrifices  laid   down  in- 
the  Vedas,  would  kill  a  living   creature    from    desire  of  eating 
its  flesh,  would   certainly  become   a   resident   of  Hell.*'     That 
man  who  having  eaten  flesh  abstains  from  it  afterwards,  attains 
to  great  merit  in    consequence   of  such    abstention    from   sin.** 
He    who   arranges   for   obtaining    flesh,    he    who    approves   of 
those  arrangements,  he   who   slays,  he   who   buys   or  sells,  he 
who  cooks,  and   he    who   eats,  are   all   regarded   as   eaters   of 
flesh.*°     I  shall  now   cite   f>,r.other   authority,  depending    upon 
what  was  declared  by   the   ordainer   himself,  that  is  ancient, 
adored  by  the  Rishis,  and  established  in    the   Yedas.^°     It   has 
been  said  that  that  relioion  which  hr.~  acts   for   its   indications 
has   heen    ordained   for   house-holders,    0    chief  of  kings,  and 
not  for  tho'^^  men  who  are    desirous   of  emancipation.^*     Manu 
himself  has  said  that  meat  which   is   sanctified    with    mantras 
and  properly   dedicated,    according   to   the    ordinances   of  the 
Vedas,  in   rites   performed    in    honur   of  the    Pitris,  is   pure.^'^ 
Ail  oth-ir  meat  falls   under  the   c!"ss   of  Avhat    is   obtained   by 
useless  slaughter,  and  is,  thereibre,  inedible,  and  leads  to  Heli 
and  infamv.     One  should  never  eat,  0  chief  of  Bharc^ta's   race, 
like  a  Rakshasa,  any  meat  that  has   been   obtained   by    means 
not  sanctioned    by  the   ordinance.     Indeed,  one   should   never 
eat  flesh  obtained  from  useless  slaugliter  and    that  has  not  been 
sanctified   by  the    ordinance.*^^"^*     That    man    who   wishes   to 
avoid  calamity  of  every    kind    should   abstain    from    the    meat 
of  every  living  creature.^^     It   is   heard   that   in    the   ancient 
Kalpa.  persons,  desirous  of  attaining  to  regions  of  merit   here- 


jpttrutt.]  ANUCASANA  PART  A.  5C5 

after,  performed  sacrifices  with    seeds,  regarding   such    animals 
as  dedic^vted   by    them.^*     Filled   ^Yith   doubts   respecting    the 
proprictv    of  eiting    flesh,    the    Ilishis   asked    Vasu    the    ruler 
of  ihe  Chedis    for   solving    them.     King    Vasu,  knowing   that 
flesh  is  ineilible,  answered    that    it    was   edible,  0    monarch." 
From  that  moment  Vasu  fell  down  from    the    firmament  on  the 
Earth.     After  this  he  once  more  repeated  his  opinion,  with  the 
result  that  he  had  to  sink  below   the    Earth    for  it.*^"*     Desirous 
of  benefiting  all  men,  the  high-souled  Agastya,  by   the   aid   of 
his  penances,  dedicated,  once  for  all,  all    wild   animals   of  the 
deer  species  to  the   deities.'^''     Hence    there    is   no   longer   any 
necessity  of  sanctifying  those  animals  for   offering  them   to  the 
deities  and  the    Pitris.     Served    with   flesh   according   to   the 
ordinance,  the  Pitris  become  gratified.®"     Listen  to  me,  0  king 
of  kings,  as  I  tell  thee  this,  0  sinless  one.     There  is   complete 
hap[)iness  in   abstaining    from    meat,  0    monarch.*^     He    that 
undergoes  .severe  austerities  for  a  hundred   years,  and   he    that 
abstains  from  meat,  are  both  equal    in    point   of  merit.     Even 
this  is  my  opinion.*"     In  the   lighted   fortnight   of  the    month 
of  Ivartika  in    especial,   one    should    abstain    from   honey   and 
meat.     In  this,  it  has   been  ordained,  there   is   great    merit.®* 
He  who  abstains  from  meat  for  the    four    months   of  the   rainy 
season    acquires    the    four     valued   blessings   of    achievements, 
longevity,  fame,  and  might.**     He  who   ab.stains   for  the  whole 
month    of  Ivartika   from    meat   of  every    kind,  transcends   all 
kinds  of  woe  and    lives   in    com])lete    happiness.*^     They    who 
abstain  from  flesh  by  either  months  or  fortnights   at   a    stretch 
have  the  region  of  Brahma  ordained  for   them    in    consequence 
of  their   abstention    from   cruelty.''*     Many    kings   in    ancient 
days,  O   son  of  Pritha,  who   had    constituted    themselves   the 
souls  of  all  creatures  and  who  were  conversant  with  the   truths 
of  all  things  viz.,  Soul  and  Not-soul,  had  abstained   from    flesh 
either  for  the  whole  of  the  month    of  Kartika  or    for  the  whole 
of  the  lighted  fortnight  in  that  month.*^     They  were   Nabhaga 
and  Amv >,risha  and  the    high-souled  Gaya  and    Ayu    and    Ana- 
ranya  and    Dwilipa  and    Raghu    and    Puru,*®  and    Kartavirya 
.and  Aniruddha   and   Nahusha   and    Yayati   and    Nriga,  and 
Tishwakseua  and  Cacavindu,*^  and  Yuvana^wa  and   Civi   the 


566  MAHABHARATA.  [Anuedsantfcot 

son  of  U9inara,  and  Muchukunda  and  Mandhatri,  and  Harig- 
Chandra.'"'  Do  thou  always  s?y  the  truth.  Never  say  an- 
untruth.  Truth  is  an  eternal  duty.  It  is  by  truth  that  Ha- 
ri9chandra  roves  through  Heaven  like  a  second  Chandramas.'* 
These  other  kings  also,  viz.,  Cyenachitra,  O  monarch,  and 
Somaka  and  Vrika  and  Raivata  and  Rantideva  and  Vasu  and 
Srinjaya,^^  and  Dushmanta  and  Karushma,  and  Rama  and 
Alarka  and  Nala,  and  Virupa9wa  and  Nimi  and  Janaka  of 
great  intelligence,^^  and  Aila  and  Prithu  and  Virasena,  and 
Ikshaku,  and  Cambhu,  and  Cweta,  and  Sagara,^*  and  Aja 
and  Dhundhu  and  Suvahu,  and  Haryya9wa  and  Kshupa 
and  Bharata,^"  0  monarch,  did  not  eat  flesh  for  the  ;  onth 
of  Kartika  and  as  the  consequence  thereof  attained  to 
Heaven,'^  and  endued  with  prosperity,  blaze  forth  with 
effulgence  in  the  region  of  Brahman,  adored  by  Gandharvas 
and  Surrounded  by  a  thousand  damsels  of  great  beauty." 
Those  high-souled  men  who  practice  this  excellent  R^eligion 
which  is  characterised  by  abstention  from  injury  succeed  in 
attaining  to  a  residence  in  Heaven.'''*  These  righteous  men 
who,  frona  the  time  of  birth,  abstain  from  honey  and  meat 
and  wine,  are  regarded  as  Munis.^'-^  That  man  who  practises 
this  religion  consisting  of  abstention  from  meat  or  who  recites 
it  for  causing  others  to  hear  it,  will  never  have  to  go  to  Hell- 
even  if  he  be  exceedingly  wicked  in  conduct  in  otner  respects.'*'^ 
He,  O  king,  who  (often  times)  reads  these  ordinances  about 
abstention  from  meat,  that  are  sacred  and  adored  by  the  Rishis, 
or  hears  it  read,®^  becomes  cleansed  of  every  sin  and  attains 
to  great  felicity  in  consequence  of  the  fruition  of  every  wish. 
"Without  doubt,  he  attains  also  to  a  position  of  eminence  among 
kinsmen.®"  When  afflicted  with  calamity,  he  readily  transcends 
it.  When  obstructed  with  impediments,  he  succeeds  in  freeing 
himself  from  theoi  with  the  utmost  ease.  When  ill  withi 
disease,  he  becomes  cured  speedily,  and  afflicted  with  sorrow- 
he  becomes  liberated  from  it  with  greatest  ease.®^  Such  a  J 
man  has  never  to  take  birth  in  the  intermediate  order  of; 
animals  or  birds.  Born  in  the  order  of  humanity,  he  attains  ■: 
to  great  beauty  of  person.  Endued  with  great  prosperity,  ■  t 
O  chief  of  Kuru's  race,  he  acquires  great   fame  as  well.^*    Ij 


f^arva.]  AKUCASA.NA   PAllTA.  567 

feave  thus  told  thee,  0  king,  all  that  should  be  said  on  the 
suojojfc  of  abstention  from  meit,  together  with  the  ordinances 
re3jje3ting  both  the  religion  of  Pravritti  and  Nivritti  as  framed 
by  the  Rishis.'  "" 


Section  CXVI. 

"Yudhishthira  said, — 'Alas,  those  cruel  men,  who,  discard- 
ing diverse  kinds  of  food,  covet  only  flesh,  are  really  like  great 
Rakshasas  '>  Alas,  they  do  not  relish  diverse  kinds  of  cakes 
and  diverse  sorts  of  potherbs  and  various  species  of  Khanda 
with  juicy  flavour  so  much  as  they  do  flesh  !^  lly  understand- 
inf^.  for  this  reason,  becomes  stupified  in  this  matter.  I  think, 
when  such  is  the  case,  that,  there  is  nothing  which  can  com- 
pare with  flesh  in  the  matter  of  taste.^  I  desire,  therefore, 
0  puissant  one,  to  hear  what  the  merits  are  of  al)stention 
from  fle.^h,  and  the  demerits  that  attach  to  the  eating  of  flesh, 
0  chief  of  Bharata's  race  !*  Thou  art  conversant  with  every 
duty.  Do  thou  discourse  to  me,  in  full,  agreeably  to  the  ordi- 
nances on  duty,  on  this  subject '  Do  tell  me  what,  indeed, 
is  edible  and  what  inedible  !*  Tell  me,  O  grandsire,  whab  is 
flesh,  of  what  substances  it  is,  the  merits  that  attach  to  abs- 
tention from  it,  and  what  the  demerits  are  that  attach  to  the 
eating  of  flesh  !'* 

"Bhi-shma  said, — 'It  is  even  so,  0  mighty-armed  one,  as 
thou  sayest  !  There  is  nothing  on  Earth  that  is  superior  to 
flesh  in  point  of  taste.''  There  is  nothing  that  is  mure  bene- 
iijial  than  flesh  to  persons  that  are  lean,  or  weak,  or  afflicted 
wibh  disease,  or  addicted  to  sexual  congress,  or  exhausted  with 
travel.**  Flesh  speedily  increases  strength.  It  ordains  great 
development.  There  is  no  food,  0  scorcher  of  foes,  that  is 
superior  to  flesh.^  But,  0  delighter  of  the  Kurus,  the  merits 
are  great  that  attach  to  men  that  abstain  from  it.  Listen  to 
ma  as  I  discourse  to  thee  on  it.^°  That  man  who  wishes  to 
increase  his  own  flesh  by  the  flesh  of  another  living  creature  is 
such  that  there  is  none  meaner  and  more  cruel  than  him." 
In  this  world  there  is  nothing  that  La  dearer  to  a  creature 
than  his  life.     Hence   (without  taking  that  valuable  possession) 


56S  MAHA.RT?AnA.TA:  [j^vuq.fimvika 

one  should  show  compassion  to  the  lives  of  others  as  one  does 
to  one's  own  life."  Without  doubt,  O  son,  flesh  has  its  origin 
in  the  vital  seed.  There  is  great  demerit  attaching  to  its  eat- 
ing, as,  indeed,  there  is  merit  in  abstaining  from  it.^^  One 
does  not,  however,  incur  any  fault  by  eating  flesh  sanctified 
according  to  the  ordinances  of  the  Vedas.  The  audition  is 
heard  that  animals  were  created  for  sacrifice.  They  who  cat 
flesh  in  any  other  way  are  said  to  follow  the  Rakshasa  prac- 
tice.^* Listen  to  me  as  I  tell  thee  what  the  ordinance  is  that 
has  been  laid  down  for  the  Kshatriyas.  They  do  not  incur 
any  fault  by  eating  flesh  that  has  been  acquired  by  expendi- 
ture of  prowess.^^  All  deer  of  the  wilderness  have  been  dedi- 
cated to  tne  deities  and  the  Pitris  in  days  of  old,  0  king,  by 
Agastya.  Hence,  the  hunting  of  deer  is  not  censured."  There 
can  be  no  hunting  without  risk  of  one's  own  life.  There  is 
equality  of  risk  between  the  slayer  and  the  slain.  Either  the 
animal  is  killed  or  it  kills  the  hunter.^^  Hence,  0  Bharata, 
even  royal  sages  betake  themselves  to  the  practice  of  hunting. 
By  such  conduct  they  do  not  become  stained  with  sin.  Indeed 
the  practice  is  not  regarded  sinful.^^  There  is  nothing,  O  de- 
lighter  of  the  Kurus,  that  is  equal  in  point  of  merit,  either 
here  or  hereafter,  to  the  practice  of  compassion  to  all  living 
creatures.-'^  The  man  of  compassion  has  no  fear.  Those  harm- 
less men  that  are  endued  with  compassion  have  both  this  world 
and  next."^°  Persons  conversant  with  duty  say  that  that  Reli- 
gion is  worthy  of  being  called  Religion  which  has  abstention 
from  cruelty  for  its  indication.  The  man  of  cleansed  soul 
should  do  only  such  acts  as  have  compassion  for  their  soul.'-* 
That  flesh  which  is  dedicated  in  sacrifices  performed  in  honor 
of  the  deities  and  the  Pitris  is  called  Havi  (and,  as  such,  is 
worthy  of  being  eaten).  That  man  who  is  devoted  to  com- 
passion and  who  behaves  with  compassion  towards  others,  has 
no  fear  to  entertain  from  any  creature.-^  It  is  heard  that  all 
creatures  abstain  from  causing  any  fear  unto  such  a  creature. 
Whether  he  is  wounded  or  fallen  down  or  prostrated  or  weaken- 
ed or  bruised,-^  in  whatever  state  he  may  be,  all  creatures 
■protect  him.  Indeed,  they  do  so,  under  all  circumstances, 
whether  he  is  on  evea  or  nneven  grou  nd»     Neither  snakes  nopj 


Farva.]  anuca.sa.na  pakva.  5G9 

wild  animals,  iicibher  Piijachas  nor  Rakshasas,  ever  slay  him."* 
When  circumstances  of  fear   arise,  he  become.3  freed    from  fear 
who  frees   others    from    situations    of  fear.     There    has    never 
been,  nor  will  there    ever   be,  a    gift    that   is   superior   to   the 
gifc  of  life."^     It  is  certain  that  there  is  nothing  dearer  to  one- 
self than  one's  life.     Death,  O  Bharata,  is   a  calamity   or   evil 
unto   all   creatures,'®       When    the    time   comes   for   Death,  a 
trembling  of  the  whole    frame  is   seen    in    all    creatures.     En- 
during   birth    in    the    uterus,   decrepitude,    and    afflictions   of 
diverse  kinds,  in    this    ocean    of  the    world,"'   living   creatures 
may  be  seen  to  be  continually  going  forward  and  coming  back. 
Every  creature  is  afflicted  by    death.     While   dwelling   in    the 
uterus,  all  creatures  are  cooked    in    the   fluid   juices,  that   are 
alkaline   and   sour   and    bitter,*^    of    urine    and    phlegm    and 
fieces, — juices  that  produce  painful   sensations  and  are   difficult 
to  bear.     There  in  the  uterus,  they    have  to  dwell  in  a  state  of 
helplessness  and  are  even  repeatedly  torn    and  pierced.^^     They 
that  are  covetuous  of  meat  are  seen    to   be   repeatedly   cooked 
in  the  uterus    in   such    a   state   of  helplessness.     Attaining   to 
diverse   kinds   of  birth,   they    are    cooked    in    the    hell   called 
Kumbhipaka.-"'"     They  are  assailed  and  slain,  and    in    this  way 
have  to  travel  repeatedly.     There  is  nothing  so  dear   to   one   as 
one's  life  when  one  comes  to  this  world.^^     Hence   a    person    of 
cleansed  soul  should  be   compas.sionate  to   all    living   creatures. 
That    man,  O    king,  who   abstains   from   every   kind   of  meat 
froift    his   birth,^'-    without    doubt,  acquires   a    large   space   in 
Heaven.     They  who  eat  the  flesh  of  animals   who   are   desirous 
of  life,''  are  themselves  eaten  by  the  arlimals  they   eat,  without 
doubt.     Even  this  is  my  opinion.     Since  he   hath   eaten    me,  I 
shall  eat  him    in    return,^* — even  this,  O   Bharata,  constitutes 
the    character    as    Mansa    of  Jlansa.*     The    slayer   is    always 
slain.     After  him   the   eater  meets  with  the   same    fate.'^     He 
who  acts  with  hostility  towards  another   (in  this  life)    becomes 


*  'Mansa'  is  flesh.  This  Verse  explains  the  etymology  of  the  word. 
•Mfim'  (me)  'sa'  (he) :  ^Me  he  eat  ■tli,  therefore,  I  shall  eat  him.'  The 
words  fallowing  'Me  he'  should  bo  supplied  in  order  to  get  at  th» 
meaning. — T. 

[     72     ] 


■B7(J  MAHABnARATi"!  [Anuccisanika 

the  victim  of 'similar  acts  done  by  that  other.  Whatever  acts 
one  does  in  whatever  bodies,^®  one  has  to  suffer  the  conse- 
queaces  thereof  in  those  bodies.*  Abstention  from  cruelty  is 
the  highest  Religion.  Abstention  from  cruelty  is  the  highest 
self-control.^^  Abstention  from  cruelty  is  the  highest  gitt. 
Abstention  from  cruelty  is  the  highest  penance.  Abstention 
from  cruelty  is  the  highest  sacrifice.  Abstention  from  cruelty  is 
the  highest  puissance.^^  Abstention  from  cruelty  is  the  highest 
friend.  Abstention  from  cruelty  is  the  highest  happiness. 
Abstention  from  cruelty  is  the  highest  truth.  Abstention  from 
cruelty  is  the  highest  Cruti.^^  Gifts  made  in  all  sacrifices, 
ablutions  performed  in  all  sacred  waters,  and  the  merit  that 
•one  acquires  from  making  all  kinds  of  gifts  mentioned  in  the 
scriptures, — all  these  do  not  come  up  to  abstention  from  cruelty 
(iu  point  of  the  merit  that  attaches  to  it).*"  The  penances  of 
a  man  that  abstains  from  cruelty  are  inexhaustible.  The  man 
that  abstains  fi:om  cruelty  is  regarded  as  always  performing 
sacrifices.  The  man  that  abstains  from  cruelty  is  the  father 
and  mother  of  all  creatures.*^  Even  these,  0  chief  of  Kuru's 
race,  are  some  of  the  merits  of  abstention  from  cruelty.  Al- 
-together,  the  merits  that  attach  to  it  are  so  many  that  they 
are  incapable  of  being  exhausted  even  if  one  were  to  speak  for 
a  hundred  years.'  "** 

Section  CXVII. 
"Yudhishthira  said, — 'Desiring  to  die  or  desiring  to  live, 
many  persons  give  up  their  lives  in  the  great  sacrifice  (of 
battle).  Tell  me,  0  grandsire,  what  is  the  end  that  these 
attain  to  !^  To  throw  away  life  in  battle  is  fraught  with 
sorrow  for  men.  0  thou  of  great  wisdom,  thou  knowest  that  to 
give  up  life  is  difficult  for  men  whether  they  are  in  prosperity 
or  adversity,  in  felicity  or  calamity.  In  my  opinion,  thou  art 
possessed  of  omniscience.  Do  thou  tell  me  the  reason  of  this  !'-'* 

♦  The  sense  is  this  ;  one,  while  endued  with  .a  liuman  body  injures 
aaothcB,  the  consequences  of  that  injury  the  door  will  suffer  in  his 
human  body.  One  becomes  a  tiger  and  slays  a  deer.  The  consequences 
of  th*it  act  one  will  have  to  endure  while  one  becomea  reborn  as  a 
tiger.— T. 


Parva.]  anucasana.  pa.bva.  571 

"Bhishma  said, — 'In  prosperity  or  adversity,  in  happiness 
or  woe.  living  creatures,  O  lord  of  Earth,  coming  into  this 
world,  live  according  to  a  particular  teuour.*  Listen  to  me  as 
I  explain  the  reason  to  tliee  !  The  question  thou  hast  asked 
me  is  excellent,  O  Yudhishthira  !^  In  this  connection,  0 
king,  I  shall  explain  to  thee  the  old  narrative  of  the  discourse 
that  took  place  in  former  times  between  the  Island-born  Rishi 
and  a  crawling  worm.®  In  d;iys  of  old,  when  that  learned 
Brilhinana,  viz.,  the  Island-born  Krishna,  having  identified 
himself  with  Brahma,  roamed  over  the  world,  he  beheld,  on  a 
road  over  which  cars  used  to  pass,  a  worm  moving  speedily^ 
The  Rishi  was  conversant  with  the  course  of  every  creature 
and  the  language  of  every  animal.  Possessed  of  omniscience, 
he  addressed  the  worm  he  saw  in  these  words.* 

"  'Vyasa  said, — 0  worm,  thou  seemst  to-  be  exceedingly 
alarmed,  and  to  be  in  great  haste  !  Tell  me,  whither  dost 
thou  run,  and  whence  hast  thou  been  afraid  ! — ® 

"  'The  worm  said, — -Hearing  the  rattle  of  yonder  large  car 
I  am  filled  with  fear  !  0  thou  of  great  intelligence,  fierce  is 
the  roar  it  makes.  It  is  almost  come  !^°  The  sound  is  heard. 
Will  it  not  kill  me  ?  It  is  for  this  that  I  am  flying  away. 
The  sound,  as  it  is  heard  from  a  near  point,  I  catch,  of  the 
bulls  I  hear.^^  They  are  breathing  hard  under  the  whip  of  the 
driver,  as  they  are  drawing  the  heavy  burthen.  I  hear  also 
the  diverse  sounds  made  by  the  men  who  are  driving  the 
bulls.'^^  Such  sounds  are  incapable  of  being  heard  by  a  crea- 
ture that  like  us  has  taken  his  birth  in  the  order  of  worms. 
It  is  for  this  reason  that  I  am  flying  from  this  situation  of 
great  fright. ^^  Death  is  felt  by  all  creatures  to  be  fraught 
with  pain.  Life  is  an  acquisition  difficult  to  make.  Hence^ 
I  fly  away  in  fear,  I  do  not  wish  to  pass  from  a  state  of  happi- 
ness to  one  of  woe  !' — ^* 

"Bhishma  continued, — 'Thus  addressed,  the  Island-born 
Vyasa  said, — 0  worm,  whence  can  be  thy  happiness  ?  Thou 
belongest  to  the  intermediate  order  of  being.  I  think  death 
would  be  fraught  with  happiness  to  thee  !^*  Sound,  touch,  taste, 
scent,  and  diverse  kindsof  excelle  it  enjoyments  are  unknown  to 
tbee,  0  worm  !  I  think  death  will  provi  A  benefit  to  thee  ! — " 


57^  MAHARHARATA..  [Anuc(l8(tniha 

"  'The  worm  said, — A  living  creature,  in  whatever   situation 
he  may  be  placed,  becomes  attached  to  it.     In  even  this   order 
of  being  I  am  happy,  I   think,  0  thou   of  great    wisdom  !     It 
is  for  this  that  I  wish  to  live."     In  even   this    condition,  every 
object  of  enjoyment  exists  for  me   according    to   the    needs   of 
my  body.     Human  beings  and  those  creatures  that  spring   from 
immobile  objects  have  different   enjoyments.^®     In    my   former 
lile  I  was  a  human    being.     0    puissant   one,  I    was   a   Cudra 
possessed  of  great  wealth.     I    was  not   devoted    to   the    Brah- 
manas,     I  was  cruel,  vile  in   conduct,   and   a   usurer.^"     I  was 
harsh  in  speech.     I  regarded    conning    as    wisdom.     I  hated  all 
creatures.     Taking   advantage  of  pretexts   in   compacts    made 
between  myself  and  others,  I  was  always  given    to   take   away 
■what   belonged   to   others.-**      Without    feeding   servants   and 
guests  arrived  at  my  house,  I  used  to  fill,  when  hungry,  my  own 
stomach,  under  the  impulse  of  pride,  covetous  of  good  food,  cruel 
as  I  was.^^     Greedy   as   I    was   of  Vv^ealth,  I    never   dedicated, 
with   faith   and   reverence,  any    food   to   the   deities  and   the 
Pitris,  although  duty  required  me  to  dedicate  food  unto  them."^ 
Those  men  that  came  to  me,    moved   by    fear,  for   seeking  my 
protection,  I  sent  adrift  without  giving   them    any   protection. 
I  did  not  extend  my  protection  to  those  that  came  to    me  with 
prayers  for  dispelling  their  fear.^^     I  used  to   feel   unreasonable 
envy  at  seeing   other   people's   wealth,  and   corn,  and   spouses 
held  dear  by  them,  and  articles  of  drink,  and   good  mansions.^* 
Beholding  the  happiness  of  others   I  was  filled  with   envy   and 
I  always  wished  them  poverty.     Following  that    course   of  con- 
duct which  promised  to  crown    my   own    wishes   with   fruition, 
I  sought  to  destroy  the  virtue,  wealth,  and   pleasures   of  other! 
people.'^     In  that  past  life  of  mine,  I  committed   diverse  deeds 
largely  fraught   with   cruelty   and   such    other   passions.     Re-f 
collecting  those  acts   I   am   filled    with   repentance   and   grief! 
even  as  one  is  filled  with  grief  at  the  loss   of  one's   dear   son."*^ 
In  consequence  of  these  acts  of  mine  I  do  not  know    what   the 
fruits   are    of  good   deeds.     I,    however,    worshipped    my   old| 
mother  and  on  one  occation    worshipped   a   Brahmana.'-^^     En- 
dued   with    birth   and    accomplishments,   that     Brahmana,  ir 
course  of  his  wanderings,  came  to  my   house   once   as   a  guestJ 


Parva.]  andcasana  parva.  57 


<> 


I  received  hira  with  reverent  hospitality.  In  consequence  of 
the  merit  attachijig  to  that  act,  my  memory  has  not  forsaken 
me.-'*  I  think  that  in  consequence  of  that  act  I  shall  once 
more  succeed  in  regaining  hai)piness.  O  thou  of  ascetic  wealth, 
thou  knowest  everything.  Do  thou  in  kindness  tell  me  what 
is  for  my  good  ! — '  "^" 


Section  CXVIII. 

"'Vyasasaid, — It  is  in    consequence    of  a    meritorious   act, 

0  worm,  that  thou,  though  born  in  the  intermediate  order  of 
being,  art  not  stupified.  That  act  is  mine,  0  worm,  in  conse- 
quence of  which  thou  art  not  stupified.*^  In  consequence  of 
the  puissance  of  my  penances,  I  am  able  to  rescue  a  being  of 
demerit  by  granting  him  a  sight  only  of  my  person.  There  is 
no  stronger  might  than  the  might  that   attaches   to   penances.^ 

1  know,  U  worm,  that  thou  hast  taken  birth  in  the  order  of 
worms  through  the  evil  acts  of  thy  past  life.  If,  however, 
thou  thinkest  of  attaining  to  righteousness  and  merit,  thou 
mayst  again  attain  to  it.*  Deities  as  well  as  beings  crowned 
with  ascetic  success,  enjoy  or  endure  the  consequence  of  acts 
done  by  them  in  this  field  of  action.  Amongst  men  also,  when 
acts  of  merit  are  performed,  tliey  are  performed  from  desire  of 
fruit  (and  not  with  disregard  for  fruit).  The  very  accomplish- 
ments that  one  seeks  to  acquire  are  sought  from  desire  of  the 
happiness  they  will  bring.-j-*  Learned  or  ignorant  (in  a  for- 
mer life),  the  creature  that  is,  in  this  life,  destitute  of  speech 
and  understanding  and  hands  and  feet,  is  really  destitute  of 
everything-!®     He  that  becomes  a    superior   Brahmana   adores, 

*  What  the  sac;e  says  isi that  the  fact  of  the  worm's  behig  able  to 
recollect  the  inculents  of  his  past  life  is  due  to  some  meritorious  act. 
That  meritorious  act  is  the  very  sight  of  the  sage  which  the  worm  haa 
been  fortunate  to  obtain. — T. 

t  The  sense  is  that  among  human  beings  aTso,  acts  are  done  with  the 
intention  of  securing  happiness.  In  other  words,  human  beings  also  en- 
joy the  fruith  of  their  good  acts  and  endure  those  of  their  evil  ones. — T. 

I  Litei-ally,  the"  Verse  runs,—' what  is  that  which  would  forsake  a 
creature  that  is  destitute  of  &c.,'  meaning  that  such  a  creature   has  been 


574  MA.HABHARATA.  [Anucdsanilcn 

while  alive,  the  deities  of  the  Sun  and  the  Moon,  uttering^ 
diverse  sacred  Mantras.  0  worm,  thou  shalt  attain,  to  that 
state  of  existence.®  Attaining  to  that  status,  thou  wilt  enjoy 
all  the  elements  converted  into  articles  of  enjoyment.  When 
thou  hast  attained  to  that  state,  I  shall  impart  to  thee  Brah- 
ma. Or,  if  thou  wishest,  I  may  place  thee  in  any  other 
status  r — The  worm,  agreeing  to  the  words  of  Vyasa,  did  not 
leave  the  road,  but  remained  on  it.  Meanwhile,  the  large 
vehicle  which  was  coming  in  that  direction  came  to  that  spot.^ 
Torn  to  pieces  by  the  assault  of  the  wheels,  the  worm  gave 
up  his  life-breaths.  Born  at  last  in  the  Kshatriya  order 
through  the  grace  of  Vyasa  of  immeasurable  puissance,^  he 
proceeded  to  see  the  great  Rishi.  H«  had,  before  becoming  a 
Kshatriya,  to  pass  through  diverse  orders  of  being,  such  as- 
hedge-hog  and  Iguana  and  boar  and  deer  and  bird,^°  and 
Chandala  and  Cadra  and  Vai9ya,  Having  given  an  account 
of  his  various  transformations  unto  the  truth-telling  Rishi,  and 
remembering  the  Rishi's  kindness  for  him,  the  worm  (now 
transformed  into  a  Kshatriya)  with  joined  hands  fell  at  the 
Rishis  feet  and  touched  them  with  his  head.^^ 

"  'The  worm  said, — My  present  status  is  that  high  one 
which  is  coveted  by  all  and  which  is  attainable  by  the  posses- 
sion of  the  ten  well  known  attributes.  Indeed,  I  who  was 
formerly  a  worm  have  thus  attained  to  the  status  of  a  prince.^* 
Elephants  of  great  strength,  decked  with  golden  chains,  bear 
me  on  their  backs.  Unto  my  cars  are  yoked  Kamvoja  steeds 
of  high  mettle.^^  Numerous  vehicles,  unto  which  are  attached 
camels  and  mules,  bear  me.  With  all  my  relatives  and  friends. 
I  now  eat  food  rich  with  meat.-^*  Worshipped  by  all,  I  sleep, 
O  highly  blessed  one,  on  costly  beds  in  delightful  rooms  into 
which  disagreeable  winds  cannot  blow.-^''  Towards  the  small 
hours  of  every  night,  Sutas  and  Magadhas  and  encomiasts 
utter  my  praises  even  as  the  deities  utter  the  agreeable  praises 
of  Indra  their  chief.^*     Through  the   grace  of  thyself  that   art 

already  forsaken  by  everything.  Hence,  the  worm  that  is  destitute  of 
epeech,  &c.,  is  destitute  of  everything.  Its  condition  is  really  fraught 
with  great  misery.— T. 


Parva.]  ANOCASANA   PARVA.  575 

firm  in  truth  and  endued  with  immeasurable  energy,  I  who 
was  before  a  worm  have  now  become  a  person  of  the  royal 
order."  I  bow  my  head  to  thee,  0  thou  of  great  wisdom. 
Do  thou  command  me  as  to  what  I  should  now  do  !  Ordained 
by  the  puissance  of  thy  penances,  even  this  happy  status  hath 
now  become  mine  ! — ^^ 

"  'Vyasa  said, — I  have  today  been  worshipped  by  thee,  O 
king,  with  diverse  words  expressive  of  reverence.  Transformed 
into  a  worm,  thy  memory  had  become  clouded.  That  memory 
has  again  appeared.*^^  The  sin  thou  hast  earned  in  a  former 
life  has  not  yet  been  destroyed, — that  sin,  viz.,  which  was 
earned  bv  thee  while  thou  wert  a  Cudra  covetous  of  wealth 
and  cruel  in  behaviour  and  hostile  to  the  Brahmanas.-"  Thou 
wero  able  to  obtain  a  sight  of  my  person.  That  was  an  act  of 
merit  to  thee  while  thou  wert  a  worm.  In  consequence  of  thy 
having  saluted  and  worshipped  me  thou  shalt  rise  higher,  for, 
from  the  Kshatriya  order  thou  shalt  rise  to  the  status  of  a 
Brahmana,  if  only  thou  easiest  off  thy  life-breaths  on  the  field 
of  battle  for  the  sake  of  kine  or  Brahmanas.-^'-"'^  O  prince, 
enjoying  much  felicity  and  performing  many  sacrifices  with 
copious  presents,  thou  shalt  attain  to  Heaven  and  transformed 
into  eternal  Brahma  perfect  beatitude  will  be  thine.-^  Those 
ihat  take  birth  in  the  intermediate  order  (of  animals)  become 
•(when  they  rise)  Cudras.  The  Cudra  rises  to  the  status  of  the 
Vai9ya  ;  and  the  Vaigya  to  that  of  the  Kshatriya.  The  Ksha- 
triya who  takes  a  pride  in  the  discharge  of  the  duties  of  his 
-order,  succeeds  in  attaining  to  the  status  of  a  Brahmana.  The 
Brahmana,  by  following  a  righteous  conduct,  attains  to  Hea- 
ven that  ii  fraught  with  great  felicity. — '  "'* 


Section  CXIX. 

"Bhishma  said, — 'Having  cast  off  the  status  of  a  worm  and 
taken  birth  as  a  Kshatriya  of  great  energy,  the  person  (of 
whom  I  am  spe  '-king),  remembering  his  previous  transforma- 
tions, O  monarch,  began  to  undergo  severe  austerities.^  Be- 
olding  those  severe  austerities  of  the  Kshatriya  who  was    well 

*  'Jugupsita  smritih  jati'  is  the  paraphrase. — T. 


576  MAHARHARATA.  [Anuc'iAanika 

conversant  with  religion  and  wealth,  the  Island-born    Krishna, 
that  foremost  of  Brahmanas,  went  to  him.'^ 

"  'Vyasa  said, — The   penances   that   appertain,  0    worm,  to 
Kshatriya  order  consist  of  the  protection    of  all   creatures.     Do 
thou  regard   these   duties   of  the    Kshatriya   order  to   be   the 
penances  laid  down  for  thee.     Thou    shalt   then   attain    to   the 
status  of  a  Brahmana.^     Ascertaining  what  is  right    and    what 
is  wrong,  and  cleansing    thy  soul,  do   thou   duly    cherish   and 
protect   all   creatures,    judiciously   gratifying   all   good   desires 
and  correcting  all  that  is  unholy.*     Be  thou  of  cleansed  soul,  be 
thou  contented  and  be  thou  devoted    to  the   practice   of  right- 
eousness.     Conducting    thyself  in    this    way,  thou    wilt    then, 
when  thou  castest  off  thy  life-breaths,  become  a  Brahmana  ! — '° 
"Bhishma  continued, — 'Although    he   had   retired   into   the 
woods,  yet,  0    Yudhishthira,  having   heard   the   words   of  the 
great  Rishi  he  began  to  cherish  and  protect   his  subjects   right- 
eously.^    Soon,  0  best  of  kings,  that  worm,  in    consequence  of 
the  duty  of  protecting  his  subjects,  become   a   Brahmana   after 
casting  off  his    Kshatriya   body.'^     Beholding    him   transformed 
into  a    Brahmana,  the    celebrated    Rishi,  viz.,  the    Island-born 
Krishna  of  great  wisdom,  came  to  him.^ 

"  'Vyasa  said, — 0  chief  of  Brahmanas,  O  blessed  one,  bo 
not  troubled  (through  fear  of  death)  !  He  who  acts  righteously 
attains  to  respectable  birth.  He,  on  the  other  hand,  Avho  acts 
unrighteously  attains  to  a  low  and  vile  birth.  0  thou  that  art 
conversant  with  righteousness,  one  attains  to  misery  agreeably 
to  the  measure  of  one's  sin.^  Therefore,  0  worm,  do  not  be 
troubled  through  fear  of  death.  The  only  fear  thou  shouldst 
entertain  is  about  the  loss  of  righteousness.  Do  thou,  therefore, 
go  on  practicing  righteousness  ! — ^° 

"  'The  worm  said, — Through  thy  grace,  0  holy  one,  I  have 
attained  from  happy  to  happier  positions  !  Having  obtained 
such  prosperity  as  has  its  roots  in  righteousness,  I  think  my 
demerits  have  been  lost.^^ 

"Bhishma  said, — 'The  worm  having,  at  the  command  of  the 
holy  Rishi,  attained  to  the  status  of  a  Brahmana  that  is  so. 
difficult  to  attain,  caused  the  Earth  to  be  marked  with  a 
thousand  sacrificial  stakes.^^     That  foremost  of  all  persons  con- 


I 


I'arvu.]  ANUCAS/VNA    fAUVA.  577 

versaiit  with  Brahma  then  obtained  a  residence  in  the  region  of 
Brahman  himself.  Indeed,  O  son  of  l^riiha,  the  worm  attained 
to  the  highest  status,  viz.,  that  of  eternal  Brahma,  as  the 
result  of  his  own  acts  done  in  obedience  to  the  counsels  of 
Vyasa.^^  Those  bulls  among  Kshatriyas,  also,  who  have  cast 
olT  their  life-breaths  (on  the  field  of  Kurnkshetra)  exerting 
their  energy  the  while,  have  all  attained  to  a  meritorious  end. 
Therefore,  0  king,  do  not  mourn  on  their  account. 


'  "U 


Section  CXX. 

"Yudhishthira  said, — 'Which  amongst  these  three  is  su- 
perior, viz.,  knowledge,  penances,  and  gifts  ?  I  ask  thee,  O 
foremost  of  righteous  persons  !    Do  tell  me  this,  0  grandsire  !'^ 

"Bhishma  said, — 'In  this  connection  is  cited  the  old  narra- 
tive of  the  conversation  between  Maitreya  and  the  Island-born 
Krishna.'  Once  on  a  time,  the  Island-born  Krishna,  0  kine, 
while  wandering  over  the  world  in  disguise,  proceeded  to  Bara- 
nasi  and  waited  upon  Maitreya  who  belonged  by  birth  to  a 
race  of  Munis.*^  Seeing  Vyasa  arrive,  that  foremost  of  Rishis, 
viz.,  Maitreya,  gave  him  a  seat  and  after  worshipping  hini 
with  due  rites,  fed  him  with  excellent  food.*  Having  eaten 
that  good  food  which  was  very  wholesome  and  which  produced 
every  kind  of  gratification,  the  high-souled  Krishna  become 
exceedingly  delighted  and  as  he  sat  there,  he  even  laughed 
aloud. ^  Seeing  Krishna  laugh,  Maitreya  addressed  him,  say- 
ing,— Tell  me,  O  righteous-souled  on«,  what  the  reason  is  of 
thy  laughter  '  Thou  art  an  ascetic,  endued  with  capacity  to 
control  thy  emotions.  Great  joy,  it  seems,  has  come  over  you  !" 
Saluting  thee,  and  worshipping  thee  with  bent  head,  I  ask 
thee  this,  viz.,  what  the  puissance  is  of  my  penances  and  what 
the  high  blessedness  is  that  is  thine  !^  The  acts  I  do  are 
different  from  those  which  thou  doest.  Thou  art  already  eman- 
cipated though  still    owning    life  breaths.     I,  however,  am    not 

*  'Swairini-kule'  implies,  as  the  Commentator  explains,  the  r.Tce  of 
Miuiis.  'Swam  (niiarmfiva)  irayati'  is  the  etymology.  'Ajnata-chnri- 
tfim-cliaran'  api>lied  to  Krishna-Pwaipfiya.  If  it  be  rta>l  'cliaram'  it 
would  iL-fer  to  'Maitreya.' — T. 

I     73     ] 


?78  MAHABHARATAi  [Anu(i(t8ani1ca 

yet  freed.  For  all  that,  I  think  that  there  is  not  much  differ- 
ence between  thee  and  me.  I  am,  again,  distinguished  by- 
birth.*— '« 

"  'Vyasa  said, — This  wonder  that  has  filled  me   hath   arisen 
from  an  ordinance  that  looks    like    a    hyperbole,  and   from   its 
paradoxical   statement    for   the   comprehension    of  the    people. 
The  declaration  of  the  Vedas   seems   to   be   untrue.     But  why 
should  the  Vedas  say  an  untruth  ?t^     It    has   been    said    that 
'there  are  three  tracks    which   constitute   the   best    vows   of  a 
man.     One  should  never    injure  ;  one    should    always    tell    the 
truth ;  and  one  should    make   giffcs.^"     The    Rishis   of  old    an- 
nounced this,  following  the  declarations   of  the  Vedas.     Heard 
as  these  injunctions  were  in  days  of  old,  they    should  certainly 
be  followed  by  us  even  in  our  times."     Even  a  small  gift,  made 
under  the  circumstances  laid  down,  produces  great  fruits.   Unto 
a  thirsty  man  thou  hast  given  a   little    water   with   a   sincere 
heart.^^     Thyself  thirsty  and  hungry,  thou  hast,  by  giving  me 
such  food,  conquered  many  high  regions  of  felicity,  0  puissant 
one,  as  one  does  by  many  sacrifices.^^     I    am   exceedingly    de- 
lighted with  thy  very  sacred  gift,  as  also   with    thy   penances. 
Thy  puissance    is  that    of  Righteousness.     Thy    appearance   is 
that   of  Righteousness.^*     The   fragrance   of  Righteousness   is 
about  thee.     I  think  that  all  thy  acts  are  performed   agreeably 
to  the  ordinance.     0  son,  superior  to  ablutions  in  sacred  waters 
superior  to   the    accomplishment   of  all   Vedic    vows,^^  is   gift. 
Indeed,  O  Brahmana,  gift  is  more  auspicious   than    all   sacred 
acts.     If  it  be  not  more  meritorious  than  all  sacred  acts,  there 


*  'Prithagatman'  implies  one  whose  soul  is  still    invested   with  'upa- 
dhis  ;'  'Sukhatman'  is  one  whose  soul  has  transcended  all  'upridhis.'— T. 

t  This  literal  version  of  the   Verse  yields  no   sense.     The   meaning, 
however,  is  this  :  'Aticbccheda' or   'Atiehcchanda'    implies  a  hyperbolic' 
statement.     'Ativada'  means  a  paradox.     It  is  said  that   by  the   gift  ofj 
even  a  palmful  of  water  one  may  attain  to  a  place  which  is  attainable  byl 
a  hundred    sacrifices.     This    ordinance,  which   looks   like  a   hyperbole,; 
and  its  statement  by  Vedic  teachers  that   looks   like   a    pai-adox,  fill    me 
with   wonder.     The    Vedas   say  that    no   one   attains   to  such   a   place 
without  a  hundred  sacrifices.     This  seems    to    be  untrue,  for   people   do 
reach  it  by  making  even   slight   gifts   to   deserving  persons   at   proper; 
times. — T. 


Parva.]  anucasana  parva.  579 

can  be  no  question  about  its  superiority. '°     All  those  rites   laid 
down  in  the  Vedas  which  thou  applaudest  do  not  come   up   to 
gift,  for  gift,  without  doubt,  is  as  I    hold    fraught    with    very 
superior  merit. ^^     The  track  that  has  been  made  by  those  men 
who  make  gifts  is  the  track  that  is  trodden  by  the  wise.     They 
who  make  gifts  are  regarded  as  givers  of  even  the   life-breaths. 
The  duties  that   constitute    Righteousness   are   established    in 
them.^^     As  the  Vedas    when    well-studied,  as   the   restraining 
of  the  senses,  as  a  life  ^f  universal    Renunciation,  even   so   is 
gift  which  is  fraught  Avith  very  superior  merit.^'-'     Thou,  O  son, 
wilt  rise  from  joy  to  greater  joy    (in  consequence  of  thy  having 
betaken  thyself  to   the    duty   of  making   gifts.     The    man    of 
intelligence   (who  practises  this  duty)  certainly   rises   from  joy 
to  greater  joy."°     We    have    without    doubt,  met    with    many 
direct  instances  of  this.     Men  endued  with  prosperity   succeed 
in  acquiring    wealth,  making   gifts,  performing   sacrifices,  and 
earning  happiness  as  the  result  thereof.-^     It  is   always  observ- 
ed, 0  thou  of  great  wisdom,  to  happ3n    naturally   that    happi- 
ness is  followed  by  misery,  and  misery    is   followed   by    happi- 
ness.*"^    Men  of  wisdom  have  said  that  human  beings   in    this 
world  have  three  kinds  of  conduct.     Some  are  righteous  ;  some 
are  sinful ;  and  some  are    neither  righteous   nor   sinful."^     The 
conduct  of  the  person  who  is  devoted  to  Brahma  is  not  regarded 
either  way.     His  sins  are  never  regarded  as  sins.     So  also   the 
man  who  is  devoted  to  the  duties  laid  down  for  him  is  regarded 
as   neither  righteous    nor   sinful    (for   the   observance   of  those 
duties).-'^     Those    men  that  are  devoted  to  sacrifices,  gifts,  and 
penances,    are   regarded    as   righteous.     These,    however,    that 
injure  other  creatures  and  are  unfriendly  to  them,  are  regarded 
sinful.-^     There  are  some  men   who  appropriate   what   belongs 
to  others.     These  certainly  fall  into  Hell  and  meet  with  misery. 
All  other  acts  that  men  do  are   inaifferent,  being   regarded   as 
neither  righteous  nor  sinful."^     Do   thou  sport   and   grow   and 
rejoice  r.nd  make   gifts   and   perform   sacrifices.     Neither    men 


*  The  sense  is  that  those  who  pursue  carnal  pleasures  meet  with 
misery  as  the  end,  and  those  who  practise  austerities  meet  with  felicity 
as  their  reward. — T. 


580  MAHARHAKATA.  [Anv.erlsnnrkfi 

of  knowledge  nor  those    endued    with    penances    will    then    be 
able  to  get  the  better  of  thee  !— '  ""' 


Section   CXXI. 

"Bhishma  said, — 'Thus  addressed  by  Vyasa,  Maitreya,  who- 
was  a  worshipper  of  acts,  who  had  been  born  in  a  race  endued 
with  great  prosperity,  who  was  wise  and  possessed  of  great 
learning,  said  unto  him  these  words.^ 

"  'Maitreya  said, — O  thou  of  great  wisdom,  without  doubt 
it  is  as  thou  hast  said.  0  puissant  one,  with  thy  permission 
I  desire  to  say  something." 

"  'Vyasa  said, — Whatever  thou  wishest  to  say,  0  Maitreya, 
in  what  way  so  even,  do  thou  say,  0  man  of  great  wisdom, 
for  I  wish  to  hear  thee  ! — ^ 

"  'Maitreya  said, — Thy   words    on    the    subject    of  Gift   are 
faultless  and  pure.     Without  doubt,  thy  soul  has  been  cleansed 
by   knowledge   and    penances.*      In    consequence    of  thy   soul 
being  cleansed,  even  this  is  the  great   advantage    I    reap   from 
it.     With  the  aid  of  my    understanding    I    see    that    thou    art 
endued  with  high  penances.^     As  regards  ourselves  we   succeed 
in  acquiring  prosperity  through  only  a  sight    of  personages  like 
thee  !     I  think,  that  is  due  to  thy    grace    and    flows   from    the 
nature  of  my  own  acts.**'     Penances,  knowledge  of  the  Vedas, 
and  birth  in  a  pure  race, — these  are    the   causes   of  the    status 
which  one  acquires  of  a  Brahmana.     W^hen    one    becomes   dis- 
played in  these  three  attributes,  then  does  he  come  to  be  called 
a  regenerate  person.^     If  the  Brahmana  be  gratified,  the  Pitris 
and  the  deities  also  are   gratified.     There   is   nothing    superior 
to  a  Brahmana  possessed  of  Vedic    lore.*^     Without   the   Brfih- 
mana,  all  would  be  darkness.     Nothing  would  be  known.     The 
four  orders  would  not  exist.     The   distinction    between    Right- 
eousness  and    unrighteousness,    Truth    and    Falsehood,    would 
cease.^     Men,  when  they  saw  on    a    well-ti!led   field,  reap   an 
abundant  harvest.     Even  so,  one  reaps  great    merit  by  making 

*  To  obtain  a  sight  of  thee  is  the  reward  or  result  of  my  own  acts. 
A  sight  of  thy  person  leads  to  prosperity,  through  the  kindness  thoi 
9hei'i.jhest  for  us. — T. 


Parva.]  ANUCASANA  pakva.  581 

gifts  unto  a  Bi-ahinana  possessed  of  great  learning.^"  If  there 
were  no  Brahniana  endued  with  Vedic  lore  and  good  conduct 
for  accepting  gifts,  the  wealth  possessed  by  wealthy  men  would 
be  useless.^^  The  ignorant  Brahniaua,  by  eating  the  food  that 
is  offered  to  him,  destroys  wh  it  he  eats  (for  it  produces  no 
merit  to  him  who  gives  ity.  The  food  also  that  is  eaten  destroys 
the  eater  (for  the  eater  incurs  sin  by  eating  what  is  offered  to 
him).  That  aught  to  be  properly  termed  an  eatable  which  is 
given  away  to  a  deserving  man,  in  all  other  cases  he  that  takes 
it  makes  the  donor's  gift  thrown  away  and  the  receiver  is  like- 
wise ruined  for  his  improperly  taking  it.^"'^  The  Brahmana 
possessed  of  learning  becomes  the  subjugator  of  the  food  that 
he  eats.  Having  eaten  it,  he  begets  other  food.  The  ignorant 
who  eats  the  food  offered  to  him  loses  his  right  to  the  children 
he  begets,  for  the  latter  become  his  whose  food  has  enabled 
the  progenitor  to  beget  them.  Even  this  is  the  subtle  fault 
that  attaches  to  persons  eating  other  people's  food  when  they 
have  not  the  puissance  to  conquer  that  food.^^  The  merit 
which  the  giver  acquires  by  making  the  gift,  is  equal  to  what 
the  taker  acquires  by  accepting  the  food.  Both  the  giver  and 
the  accepter  depend  equally  upon  each  other.  Even  this  is 
what  the  Rishis  have  said.^*  There  where  Brahmanas  exist, 
possessed  of  Vedic  lore  and  conduct,  people  are  enabled  to 
earn  the  sacred  fruits  of  gifts  and  to  enjoy  them  both  here  and 
hereafcer.^"  Those  men  who  are  of  pure  lineage,  who  are  ex- 
ceedingly devoted  to  penances,  and  who  make  gifts,  and  study 
the  Vedas,  are  regarded  as  worthy  of  the  most  reverent  wor- 
ship.-'" It  is  those  good  men  that  have  chalked  out  the  path 
by  treading  on  which  one  does  not  become  stupefied.  It  is 
those  men  that  are  the  leaders  of  others  to  Heaven.  They  are 
the  men  that  bear  on  their  shoulders  the  burthen  of  Sacrifices 
and  live  for  eternity. — '  "" 


Section  CXII. 

"Bhishma  said, — 'Thus  addressed,  the  holy  one  replied  unto 
Maitrcya,  saying, — By  good  luck,  thou  art  endued  with  know- 
ledge.    By    good    luck,    thy    understanding    is    of  this    kind  I^ 


582  MAHABHARATA.  [AnucHsanika 

They  that  are  good  highly  applaud  all  righteous  attributes. 
That  personal  beauty  and  youth  and  prosperity  do  not  succeed 
in  overwhelming  thee  is  due  to  good  luck."  This  favor  done 
to  thee  is  due  to  the  kindness  of  the  deities.  Listen  to  me  as 
I  discourse  to  thee  upon  what  is  even  superior  (in  efficacy)  to 
gift.^  Whatever  scriptures  and  religious  treatises  there  are, 
whatever  (righteous)  inclinations  are  observable  in  the  world, 
have  flowed  in  their  due  order,  agreeably  to  the  lead  of  the 
Vedas,  according  to  their  due  order.*  Following  them  I  ap- 
plaud gift.  Thou  praisest  penances  and  Vedic  lore.  Penances 
are  sacred.  Penances  are  the  means  by  which  one  may 
acquire  the  Vedas  and  Heaven  also.^  With  the  aid  of  penan- 
ces and  of  knowledge,  one  attains  to  the  highest  fruits,  we 
have  heard.  It  is  by  penances  that  one  destroys  one's  sins 
and  all  else  that  is  evil.^  It  has  been  heard  by  us  that  with 
whatever  purpose  in  view  one  undergoes  penances,  one  attains 
the  fruition  thereof  in  consequence  of  those  penances.  The 
same  may  be  said  of  knowledge.'^  Whatever  is  difficult  to 
accomplish,  whatever  is  difficult  to  conquer,  what  is  difficult 
to  attain,  and  whatever  is  difficult  to  cross,  can  all  be  achiev- 
ed with  the  aid  of  penances.  Of  all  things,  penances  are 
possessed  of  very  superior  might.^  The  man  that  drinks 
alcohol,  or  he  that  takes  by  force  what  belongs  to  others,  or  he 
that  is  guilty  of  foeticide,  or  he  that  violates  the  bed  at  his 
preceptor,  succeeds  in  crossing  with  the  aid  of  penances.  In- 
deed, one  becomes  cleansed  of  all  these  sins  through  penances.^ 
One  possessed  of  all  knowledge  and,  therefore,  having  true 
vision,  and  an  ascetic  of  whatever  kind,  are  equal.  One  should 
always  bow  unto  these  two.*^°  All  men  who  have  the  Vedas 
for  their  wealth  should  be  worshipped.  Similarly  all  men  en- 
dued with  penances  deserve  to  be  Avorshipped.  They  that 
make  gifts  obtain  happiness  hereafter  and  much  prosperity 
here."  Righteous  men  of  this  world,  by  making  gifts  of  food 
obtain  both  this  world  and  that  of  Brahman  himself  with 
many  other  regions  of  superior  felicity.^^     Those  men  that   are 


*  The  sense  is   th.at  an   ascetic    observant    of  penances,  in  whatever 
stage,  and  a  man  possessed  of  omniscience,  axi  regarded  as  equal. —T. 


Parva.]  an  uc  as  an  a  parva.  583 

adored  by  all  themselves  adore  him  who  makes  gifts.  Those 
men  that  are  honored  every  where  themselves  honor  him  who 
makes  c^ifts.  Wherever  the  giver  goes,  he  bears  himself  prais- 
ed.^^  He  that  does  acts  and  he  that  omits  to  de  them  gets 
each  what  is  proportionate  to  his  acts  and  omissions.  Whether 
one  dwells  in  the  upper  regions  or  in  the  nether,  one  always 
attains  to  those  places  to  which  one  becomes  entitled  by  one's 
acts.^*  As  regards  thyself,  thou  wilt  certainly  obtain  what- 
ever food  and  drink  thou  mayst  covet,  for  thou  art  endued 
Avith  intelligence,  good  birth,  Vedic  lore,  and  compassion  !^^ 
Thou  are  possessed  of  youth,  0  Maitraya  !  Thou  art  obser- 
vant of  vows.  Be  thou  devoted  to  Righteousness.  Do  thou 
take  instructions  from  me  regarding  those  duties  which  thou 
shouldst  first  follow, — the  duties,  viz.,  of  house-holders.'"  That 
house  in  which  the  husband  is  gratified  with  his  wedded  wife, 
and  the  wife  gratified  with  her  husband,  all  auspicious  results 
en.sue.'^  As  filth  is  washed  away  from  the  body  with  water, 
as  darkness  is  dispelled  by  the  splendour  of  fire,  even  so  is 
sin  washed  off  by  gifts  and  penances.^^  Bless  thee,  0  Mai- 
treya,  let  mansions  be  thine  !  I  depart  hence  in  peace.  Do 
thou  keep  in  mind  what  I  have  said.  Thou  shalt  then  be  able 
to  reap  many  advantages  !'^ — Maitreya  then  walked  round  his 
illustrious  guest  and  bowed  his  head  unto  him,  and  joining  his 
hands  in  reverence  said, — Let  blessing  be  to  thee  also,  0  holy 
one  ;— '  "-»      . 


Section  CXXIII. 

"Yudhishthira  said, — '0  thou  that  art  conversajit  with  all 
duties,  I  desire  to  hear,  in  detail,  what  the  excellent  behaviour 
is  of  good  and  chaste  women.  Do  thou,  0  grandsire,  discourse 
to  me  on  this  !'^ 

"Bhishma  said, — 'Once  on  a  time,  in  the  celestial  regions, 
a  lady  named  Sumana  of  Kekaya's  race,  addressing  Candili 
posses.sed  of  great  energy  and  conversant  with  the  truth  re- 
lating to  everything  and  endued  with  omniscience,  said,'*' — By 
Avhat  conduct,  O  auspicious  lady,  by  what  course  of  acts,  hast 
thou  succeeded  in  attaining  to  He  wen,  purged    of  every  siu  P 


584 


MAHAItHA^RATA. 


[Anucrtstinika 


Thou  blazest  forth  with  thy  own  energy    like   a   flame    of  fire, 
Thou  seerast  to  be  a    daughter   of  the    Lord   of  stars,  come   to 
Heaven  in  thy  own    effulgence.*     Thou    wearest   vestments   of 
pure  white,  and  art  quite  cheerful  and    at   thy   ease.     Seated 
on   that    celestial    chariot,     thou    shinest,  O    auspicious   dame, 
with  energy    multiplied   a  thousand    fold.^     Thou   hast    not,  I 
ween,  attained  to  this    region    of  happiness   by    inconsiderable 
penances  and  gifts  and  vows.     Do  thou  tell  me   the   truth  !* — 
Thus  questioned  sweetly  by  Sumana,  Candili  of  sweet    smiles, 
addressing  her  fair  interrogatrix,  thus  answered  her  out   of  the 
hearing  of  others.^ — I  did  not   wear   yellow    robes  ;  nor   barks 
of  trees.     I  did  not  shave  my   head  ;  nor   did   I    keep    matted 
locks  on  my  head.     It  is  not  in  consequence   of  these  acts  that' 
I  have  attained  to  the  status  of  a  celestial.^     I  never,  in  heed- 
lessness, addressed  any  disagreeable  or  evil   speech    to    my  hus- 
band.^    I  was  always  devoted    to    the    worship    of  the   deities, 
the    Pitris,  and    the    Brahman  as.      Always   heedful    I    waited 
upon  and  served  ray  mother  in-law  and   father-in-law.^'*     Even 
this  was  my  resolution  that  I  should  never  behave  with  deceit. 
I  never  used  to  stay  at  the  door  of  our  house   nor   did    I  speak 
long  with  any    body."     I    never   did    any    evil   act;  I    never | 
laughed  aloud  ;  I  never  did  any  injury.     I  never  disclosed   any 
secret.     Even  thus  did    I    bear    myself  always.^-     When    hus- 
band, having  left  home  upon  any  business,  used  to  come  back, 
I  always  served  him   by   giving    him    a   seat,  and    worshipped 
hitn  with  reverence.^^     I    never   ate    food    of  any    kind    which  | 
was  unknown  to  ray   husband   and    with    which    my    husband 
was  not  pleased."      Rising  at  early  dawn  I  did  and    caused   tol 
be    done    whatever    was   brought   about   and    required   to   bel 
accomplished  for  the  sake   of  relatives  and    kinsmen. '°     When! 
my  husband  leaves  home  for  going  to  a   distant    place   on   any! 
business,  I  remain  at  home  engaged    in  diverse    kinds  of  aus- 
picious acts  for   blessing   his   enterprise.^«     Verily,  during   the! 
abscence  of  my  husband  I  never   use   collyrium,  or  ornaments ; 
I  never  wash  myself  properly  or   use    garlands   and   unguents, 
or   deck    my    feet    with   lacdye   or   person    with    ornaments."! 
When  my  husband  sleeps  in  peace  I  never  awake   him  even   if 
iiuportaut  busines.^  required   his    attention.     I    was   ha}  py    tc 


rarva.]  aniu;asa.n\  parva.  .58.3 

sit  by  hiui  lying  asleep.'^  I  never  ur;j[ed  my  husband  to  exert 
more  energetically  for  earning  wcaltli  to  support  his  family  and 
relatives.  I  always  kept  secrets  without  disclosing  them  to 
others.  I  used  to  alwa3's  keep  our  premises  clean. ^"  That 
woman  who,  with  concentrated  attention,  adheres  to  this  path 
of  duty,  becomes  the  recipient  of  considerable  honors  in  Heaveu 
like  a  second  Arundhati. — '"" 

"Bhishma  continued, — 'The  illustrious  and  highly  ble.ssed 
Candili,  of  righteous  conduct,  having  .said  these  words  unto 
Sumana  on  the  subject  of  woman's  duties  towards  her  hasband, 
disappeared  there  and  then.-^  That  man,  O  son  of  Pandu, 
who  reads  this  narrative  at  every  full  moon  and  new  moon, 
succeeds  in  attaining  to  Heaven  and  enjoying  great  felicity  in 
the  woods  of  Nandana.'  "'-- 


Section  CXXIV^. 

"Yudhishthira  said, — 'In  which  is  superior  efficacy.  Con- 
ciliation or  Gifts  ?  Tell  me,  O  chief  of  Bharata's  race,  which 
of  these  two  is  superior  in  point  of  efficacy.'^ 

"Bhishma  said, — ^'Some  become  gratified  by  cojiciliation, 
while  others  are  gratified  by  gifts.  Every  man,  according  to 
his  own  nature,  affects  the  one  or  the  other.^  Listen  to  me, 
0  king,  as  I  explain  to  thee  the  merits  of  conciliation,  O  chief 
of  Bharata's  race,  so  that  the  most  furious  creatures  may  be 
appeased  by  it.^  In  this  connection  is  cited  the  ancient 
narrative  of  how  a  Brahmana,  who  had  been  seized  in  the 
forest  by  a  Rakshasa,  was  freed  (with  the  aid  of  co7)ciliation).* 
A  certain  Brahmana,  endued  with  eloquence  and  intelligence, 
fell  into  distress,  for  he  was  seized  in  a  lone  forest  by  a  Raksh- 
asa who  wished  to  feed  on  hira.^  The  Brahmana.  possessed  as 
he  was  of  understanding  and  learning,  was  not  at  all  agitated. 
Without  suffering  himself  to  be  stupefied  at  the  sight  of  that 
terrible  cannibal,  he  resolved  to  apply  conciliation  and  see  its 
etfect  on  the  Rakshasa.*  The  Rakshasa,  respectfully  saluting 
the  Brahmana  so  far  as  words  went,  asked  him  this  question  : 
Thou  shalt  escape,  but  tell  me  for  what  rea.son  I  am  pale  of 
hue  and  so  lean  !' — Reflecting    for    a    brief  space   of  time,  the 

[     74     ] 


586  ma-Rabharata!  [Anuc-^sanikai 

Brahmana   accepted   the  question  of  the  Rakshasa  and  replied 
in  the  following  well-spoken  words.^ 

"  'The  Brahmana  said, — Dwelling  in  a  place   that  is  distant 
from  thy  abode,  moving  in  a  sphere  that  is  not   thy   own,  and 
deprived  of  the    companionship   of  thy    friends   and    kinsmen, 
thou  art  enjoying  vast  affluence.     It  is  for  this   that   thou    art 
so   pale   and    lean.^     Verily,  0  Rakshasa,  thy  friends,  though 
well-treated  by  thee,  are  still    not    well-disposed    towards   thee 
in  consequence  of  their   own    vicious    nature.     It    is    for   this 
that  thou  art    pale   and    lean.^**     Thou    art  endued  with  merit 
and  wisdom  and  a  well-regulated  soul.     Yet   it    is   thy   lot   to 
see  others   that    are   destitute   of  merit   and    wisdom   honored 
in  preference  to  thyself     It  is  for  this  that  thou    art   pale   and 
lean.-^^     Persons  possessed  of  wealth  and  affluence  much  greater 
than  thine  but   inferior  to   thee    in    point    of  accomplishments 
are,  verily,  disregarding  thee.     It    is   for   this   that    thou    art 
pale  and  lean.^^    Though  distressed  through  want  of  the  means 
of  support,  thou  art  led  by  the    highness    of  thy    soul   to   dis- 
regard such  means  as  are  open   to   thee    for   drawing   thy    sus- 
tenance.    It  is  for  this  that  thou  art  pale  and  lean.^^     In    con- 
sequence of  thy   righteousness   thou    hadst   stinted    thyself  for 
doing   good   to   another.     This   other,  0    righteous   Rakshasa, 
thinks  thee  deceived  and  subjugated    (by    his   superior   intelli- 
gence).    It  is  for  this  that  thou  art  pale   and    lean.^*     I  think 
thou  art  grieving  for  those  persons  who  with  souls  overwhelmed 
by  lust  and  wrath  are  suffering  misery  in  this  world.     It  is  for 
this  that  thou  art  pale  and    lean.^^     Though    graced    with   the 
possession  of  wisdom,  thou   art   ridiculed   by    others   who   are 
entirely    destitute   of  it.     Verily,  persons   of   wicked   conduct 
are     contemning   thee.      It   is   for   this    that     thou    art   pale 
and    lean.^^     Verily,    some    enemy    of  thine,    with   a    friendly 
tongue,  coming  to  thee  behaved  at  first  like  a  righteous   person 
and  then  has  left  thee,  beguiling  thee  like  a  knave.     It   is   for 
this  that  thou  art  pale  and  lean.-^'^     Thou    art    well   conversant 
with  the  course  of  world's  affairs.     Thou    art  well  skilled  in  all 
mysteries.     Thou  art  endued  with  capacity.     Those  who  know 
thee  to  be  such  do  not  yet  respect  and    praise    thee.     It   is   for 
this  that  thou  art  pale  and    lean.^**     Staying     in    the    midst   of 


Parva.]  anucasana.  paiiva,  587 

bad  men  engaged  together  in  some    enterprise,  thou  hadst    din- 
coursed  to  them,  dispelling  their    doubts.     For   all    that    they 
did  not  admit  thy  superior  merits.     It  is  for  this  that  thou  art 
pale  and  lean.^**     Verily,  though    destitute   of  wealth    and    in- 
telligence and  Vedic  lore,  thou  desirest    yet,  with   the   aid   of 
thy  energy  alone,  to  accomplish  something  great.     It  is  for  this 
that  thou  art  pale  and  lean.-"     It  seems    that    although    thou 
art  resolved  to  undergo  severe  austerities   by    retiring   into  the 
forest,  yet  thy  kinsmen  are  not   favorably  inclined  towards  thi.? 
project  of  thine.     It  is  for  this  that  thou  art   pale   and    lean."* 
Some  neighbour  of  thine,  possessed  of  great  wealth  and  endued 
with    youth   and    handsome    features,  verily,  covets   thy   dear 
spouse.   It  is  for  this  that  thou  art  pale  and  lean.^^     The  words 
spoken  by    thee,  even  when  excellent,  in  the  midst  of  wealthy 
men,  are  not  regarded  by  them  as    wise    or   well-timed.     It  is 
for  this  that  thou  art  pale  and  lean."^     Some  dear   kinsman    of 
thine,   destitute   of  intelligence   though    repeatedly    instructed 
in  the  scriptures,  has  become  angry.     Thou  hast  not    succeeded 
in  pacifying  him.     It  is  for  this  that  thou  art  pale    and    lean.^* 
Verily,  somebody,  having  first  set  thee  to   the   accomplishment 
of  some  object  desirable  to  thee  is  now    seeking   to   snatch    the 
fruit  thereof  from  thy  grasp.     It  is  for  this  that  thou    art   pale 
and  lean."®     Verily,  though  possessed    of  excellent   accomplish- 
ments and  worshipped  by   all   on   that   account,  thou    art   yet 
regarded  by  thy  kinsmen  as  worshipped  for  their   sake   and  not 
for  thy  own.     It  is    for    this   that    thou   art   pale   and   lean."" 
Verily,  through  shame  thou  art  unable   to  give  out   some    pur- 
pose in  thy  heart,  moved  also  by  the  inevitable  delay    that  will 
occur  in  its  accomplishment.     It  is   for  this   that  thou  art  pale 
and  lean.-^     Verily,  thou    desirest,  with  the  aid    of  thy  intelli- 
gence, to  bring  under   thy   influence,  diverse    persons   with  di- 
verse kinds  of  understandings  and  inclinations.     It    is  for   this 
that  thou  art  pale   and   lean.*'"'*     Destitute    of  learning,  with- 
out courage,  and  without  much  wealth,  thou  seekest  such   fame 
as  is  won  by  knowledge  and  prowess   and   gifts.     Verily,  it   is 

*  Such  an  object  can  never  be  accomplished.    Hence,  thy  paleness 
and  leanness. — T. 


588  MAHARHARATA.  [Anuc'isanika 

for    this    that    thou    hast    been    pale    and    lean.-^     Thou    hast 
not  been  able  to  acquire  something  upon    which    thou  hast    set 
thy  heart  since  a  long  time.     Or,   that  which    thou    seekest    to 
do  is  sought  to  be  undone  by  somebody  else.     It  is  for  this  that 
thou  art  pale  and   lean.^"     Verily,  without  being   able   to   see 
any  fault  on  thy  part,  thou  hast  been  cursed  by  somebody.     It 
is  for  this  that  thou  art   pale   and    lean.*^^     Destitute   of  both 
wealth  and  accomplishments  thou  seekest  in  vain   to  dispel   the 
grief  of  thy  friends  and  the  sorrows  of  sorrowing    men.     It    is 
for  this  that  thou    art    pale    and    lean.^^     Beholding    righteous 
jiersons  leading  the  domestic  mode  of  life,  unrighteous   persons 
living  according  to  the  forest    mode,  and    emancipated    persons 
attached  to  domesticity   and    fixed    abodes,  thou   hast    become 
pale  and  lean.^^     Verily,  thy  acts    connected    with    Righteous- 
jiess,  with  Wealth,  and  with  Pleasure,  as  also   the   well-timed 
words  spoken  by  thee,  do  not  bear   fruit.     It    is    for   this   that 
thou  art  pale  and   lean.^*     Though    endued    with    wisdom,  yet 
desirous  of  living,  thou  livest  with  wealth    obtained  by  thee  in 
gift  from  somebody  of  evil  conduct.     It  is   for   this   that    thou 
art  pale  and  lean.^^     Beholding    unrighteousness   increasing  on 
every  side  and  righteousness  languishing,  thou   art   tilled    with 
grief.     It  is  for  this  that  thou  art  pale   and   lean.^^     Urged    by 
them  thou  seekest  to  please  all  thy  friends  even   when  they  are 
disputing  and  ranged  on  sides  opposite  to  one  another.    It  is  for 
this  that  thou  art  pale  and  lean.^^     Beholding  persons  possessed  i 
of  Vedic  lore  engaged  in  improper  acts,  and  persons  of  learningj 
unable  to  keep   their  senses  under  control,  thou    art  filled  with] 
grief.  It  is  for  this  that  thou  art  pale  and  lean.^*^ — Thus  praised  J 
the  Rakshasa  worshipped  that  learned  Brahraana  in  return,  and] 
making  him  his    friend  and  bestowing   sufficient    wealth    upon 
him  in  gift,  let  him  off  (without  devouring  him).'  ""'•' 


Section  CXXV. 

"Yudhishthira  said,— 'Tell    me,  O  grandsire,  how    should  a 
poor  man,  desirous    of  achieving   his   own    good,  bear    himself  :| 

*  Though   completely    iimocent,  thou    hast    yet    been    curbed.     The 
anxietv  due  to  this  han  made  thee  bO. — T. 


i 


l^arva.]  ANUCASA.NA    PAKVA.  689 

aftei'  having  aci]uired  the  status  of  huuiauity  and  come  into 
this  region  of  acts  that  is  so  difficult  to  attain  '^  Tell  me  also 
what  is  the  best  of  all  gifts,  and  what  should  be  given  under 
what  circumstances?  Tell  me,  0  son  of  Ganga,  who  are  truly 
deserving  of  honor  and  worship.  It  behooveth  thee  to  dis- 
course to  us  on  these  mysteries  !'  "^ 

Va^ampayana  continued, — "Thus  questioned  by  that  famous 
monarch,  viz.,  the  son  of  Pandu,  Bhishma  explained  (in  these 
words)  unto  that  king  these  high  mysteries  appertaining  to 
duty.^ 

"Bhishma  said, — 'Listen  to  me  with  concentrated  attention, 
O  king,  as  I  explain  to  thee,  0  Bharata,  these  mysteries  ap- 
i  pertaining  to  duties,  after  the  same  manner  in  which  the  holy 
Vyasa  had  explained  them  to  me  in  days  of  yore.*  This  sub- 
ject is  a  mystery  to  the  very  deities,  0  monarch.  Yama  of 
stainless  deeds,  with  the  aid  of  vows  well  observed  and  Yoga 
meditation,  had  acquired  the  knowledge  of  these  mysteries  as 
the  high  fruits  of  his  penances.*'^  What  pleases  what  deity, 
what  pleases  the  Pitris,  the  Rishis,  the  Pramathas  (associates 
of  Mahadeva),  the  goddess  Cri,  Chitragupta  (the  recording 
assistant  of  Yama),  and  the  mighty  Elephants  that  rule  the 
cardinal  points  of  the  compass,**  what  constitutes  the  religion 
of  the  Rishis, — the  religion,  viz.,  which  has  many  mysteries 
and  which  is  productive  of  high  fruits, — the  merits  of  what 
are  called  great  gifts,  and  the  merits  that  attach  to  all  the 
sacrifices,^  he  who  knows  these,  0  sinless  one,  and  knowing 
acts  according  to  his  knowledge,  becomes  freed  from  stains  if 
he  has  stains  and  acquires  the  merits  indicated.^  Equal  to  ten 
butchers  is  one  oilman.  Equal  to  ten  oilmen  is  one  drinker  of 
alcohol.  Equal  to  ten  drinkers  of  alcohol  is  one  courtezan. 
Equal  to  ten   courtezans   is   a    single    (territorial)    cheif.f     A 

*  'Yamena  praptarn'  is  the  sense,  as  explained  by  the  Comiuentator. — 
t  The  se-nse  is  this  :  one  should  not  accept  gifts  made    by    a    butcher 
or  slayer  of  animalti.     Ten  butchers  are  equal  to    a    single    oilman.     By 
.ccepting  a   gift   from   an    oilman,   therefore,  one    incurs   ten    times   as 
uch  sin   as    by    accepting    a    gift   from    a   butcher.     In  this    way,  tho 
easui-e   of  sin   goes    on  increasing   according   to    tlie   ratio   given.     A 
'Nripa,'  as  explained  by  the   Commentator,  means    here   a   small    chief. 
A  sUiiill  king  iy  tqual  to  ten  thouband  Jjutcher^i.     A  great  king,    how  ever, 


590  MAHABHAKATA.  [Anucasaiiika 

great  king  is  aaid  to  be  equal  ta  half  of  these  all.  Hence,  one 
should  not  accept  gifts  from  these.  On  the  other  hand,  one 
should  attend  to  the  science,  that  is  sacred  and  that  has  right- 
eousness for  its  indications,  of  the  aggregate  of  three  {viz.,  | 
Religion,  Wealth,  and  Pleasure).  Amongst  these,  Wealth  and 
Pleasure  are  naturally  attractive.  Hence,  one  should,  with 
concentrated  attention,  listen  to  the  sacred  expositions  of  Reli- 
gion (in  particular),  for  the  fruits  are  very  great  of  listening 
to  the  mysteries  of  Religion.  One  should  certainly  hear  every 
topic  connected  with  Religion  as  ordained  by  the  deities  them-  ^ 
selves.^""^^  In  it  is  contained  the  ritual  in  respect  of  the  Crad- 
dha  in  which  have  been  declared  the  mysteries  connected  with 
the  Pitris.  The  mysteries  connected  with  all  the  deities  have 
also  been  explained  there.^^  It  comprehends  the  duties  and 
practices,  productive  of  great  merit,  of  the  Rishis  also,  to- 
gether with  the  mysteries  attaching  to  them.  It  contains  an 
exposition  of  the  merits  of  great  sacrifices  and  those  that  attach 
to  all  kinds  of  gifts.^^  Those  men  who  always  read  the  scrip- 
tures bearing  on  these  topics,  those  who  bear  them  properly  in 
their  mind,  and  he  who,  having  listened  to  them,  follows  them 
in  practice,  are  all  regarded  to  be  as  holy  and  sinless  as  the 
puissant  Narayana  himself.^*  The  merits  that  attach  to  the 
gift  of  kine,  those  that  belong  to  the  performance  of  ablutions, 
in  sacred  waters,  those  that  are  won  by  the  performance  of] 
sacrifices, — all  these  are  acquired  by  that  man  who  treats 
guests  with  reverence.^^  They  who  listen  to  these  scriptures, 
they  who  are  endued  with  faith,  and  they  who  have  a  pure 
heart,  it  is  well  known,  conquer  many  regions  of  happiness. 
Those  righteous  men  who  are  endued  with  faith,^®  become 
cleansed  of  all  stains  and  no  sin  can  touch  them.  Such  men 
always  increase  in  righteousness  and  succeed  in  attaining  ta 
Heaven. ^^  Once  on  a  time,  a  celestial  messenger,  coming  to 
the  court  of  Indra  of  his  own  accord,  but  remaining  invisible, 
addressed  the  chief  of  the  deities   in   these   words  :^^ — At   the 


is  equal  to  half  of  that  i.  e.,  five  thousand  butchers.  In  other  words, 
by  accepting  a  gift  from  a  great  king,  a  man  incurs  as  much  sin  as  is  a 
full  five  thousand  times  of  the  siu  which  is  incurred  by  accepting  aj 
ji'ilt  from  a  btitcht*r.— T. 


Parva.]  anucasana  parva.  591 

oommand  of  those  two  deities  who  are  the  foremost  of  all  phy- 
iicians,  and  who  are  endued  with  every  desirable  attribute, 
I  have  come  to  this  place  where  I  behold  human  beings  and 
Pitris  and  the  deities  assembled  together."  Why,  indeed,  is 
sexual  congress  interdicted  for  the  man  who  performs  a  Crad- 
dha  and  for  him  also  who  eats  afc  a  Craddha  (for  the  particular 
day)  ?  Why  are  three  rice-balls  offered  separately  at  a  Crad- 
dha ?-°  Unto  whom  should  the  first  of  those  balls  be  offered  ? 
Unto  whom  should  the  second  one  be  offered  ?  And  whose  has 
it  been  said  is  the  third  or  remaining  one  ?  I  desire  to  know 
all  this  l^^ — After  the  celestial  messenger  had  said  these  words 
connected  with  righteousness  and  duty,  the  deities  who  were 
seated  towards  the  east  and  the  Pitris  also,  applauding  that 
ranger  of  the  sky,  began  as  follows.** 

"  'The  Pitris  said, — Welcome  art  thou,  and  blessings  upon 
thee  !  Do  thou  listen,  O  best  of  all  rangers  of  the  sky  '  The 
question  thou  hast  asked  is  a  high  one  and  fraught  with  deep 
meaning.-''  The  Pitris  of  that  man  who  indulges  in  sexual 
congress  on  the  day  he  performs  a  Craddha  or  eats  at  a  Crad- 
dha, have  to  lie  for  the  period  of  a  whole  month  on  his  vital 
seed.**  As  regards  the  classification  of  the  rice-balls  offered  afc 
a  Craddha,  we  shall  explain  what  should  be  done  with  them 
one  after  another.  The  first  rice-ball  should  be  conceived  as 
thrown  into  the  waters.*"  The  second  ball  should  be  given  to 
one  of  the  wives  to  eat.  The  third  ball  should  be  cast  into  the 
blazing  fire.**  Even  this  is  the  ordinance  that  has  been  de- 
clared in  respect  of  the  Craddha.  Even  this  is  the  ordinance 
that  is  followed  in  practice  according  to  the  rites  of  religion. 
The  Pitris  of  that  man  who  acts  according  to  this  ordinance 
become  gratified  with  him  and  remain  always  cheerful.'-^  The 
progeny  of  such  a  man  increases  and  inexhaustible  wealth 
always  remains  at  his  command.*^ 

"  'The  celestial  messenger  said, — Thou  hast  explained  the 
division  of  the  rice-balls  and  their  consignment  one  after  an- 
other to  the  three  {viz.,  water,  the  spouse,  and  the  blazing 
fire),  together    with  the   reasons   thereof****     Whom  does   that 

*  The  reason  is  the  liecUrationi  iu  tlie  scripkures  to  th\t  effiCt.  —  f. 


592  M  An  A  KM  A  K  ATA..  [Anujfifinnikfi 

rice  ball  which  is  consigned  to  the  waters  reach  ?  How  does  it, 
by  being  so  consigned,  gratify  the  deities  and  how  does  it  rescue 
the  Pitris  ?^°  The  second  ball  is  eaten  by  the  spouse.  That 
has  been  laid  down  in  the  ordinance.  How  do  the  Pitris  of  that 
man  (whose  spouse  eats  the  ball)  become  the  eaters  thereof?^* 
The  last  bill  goes  into  the  blazing  fire.  How  does  that  ball 
succeed  in  finding  its  way  to  thee,  or  who  is  he  unto  whom  it 
goes  ?^^  I  desire  to  hear  this, — that  is,  what  are  the  ends  at- 
tained by  the  rice-balls  oifered  at  Craddhas  when  thus  disposed 
of  by  being  cast  into  the  water,  given  to  the  spouse,  and 
thrown  into  the  blazing  fire  ! — ^^ 

"  'The  Pitris  said, — Grreat  is  this    question  which    thou    hast 
asked.     It  involves  a  mystery  and  is  fraught  with  wonder.    We 
have  been    exceedingly    gratified    with    thee,  O    ranger   of  the 
sky  P*     The  very  deities  and  the  Munis  applaud    acts    done    in 
honor  of  the  Pitris.     Even  they  do  not  know    what  the  certain 
conclusions  are  of  the  ordinances  in  respect    of  the  acts  done  in 
honor  of  the  Pitris.^^     Excepting  the  high-souled,  immortal,  and 
excellent  Markandeya,  that  learned   Brahmana    of  great    fame, 
who  is  ever  devoted  to  the  Pitris,  none  amongst   them    is    con- 
versant with  the  mysteries  of  the  ordinances  in    respect    of  the 
Pitris.^®     Having  heard  from  the  holy  Vyasa  what    the    end    is 
of  the  three  rice-balls  offered  at  the  Craddha,  as   explained  by 
the  Pitris  themselves  in  reply  to    the    question    of  the   celestial 
messenger,  I  shall  explain  the   same  to   tliee.     Do    thou   hear, 
O  monarch,  what  the  certain  conclusions   are    with   respect   to 
the  ordinances  about  the  Craddha.^^     Listen    with    rapt    atten- 
tion, 0  Bharata,  to  me  as  I  explain    what    the    end    is    of  the 
three  rice-balls.     That  rice-ball  which    goes   into    water   is   re- 
garded as  gratifying  the  deity  of  the  Moon.=^^     That  deity  being 
gratified,  0  thou  of  great  intelligence,  gratifies  in    return    the 
other  deities  and  the  Pitris  also  with  them.     It    has   been   laid 
down  that  the  second  rice-ball  should  be   eaten    by    the    spouse 
(of  the  man  that  performs   the    Craddha).^'     The    Pitris,  who 
are  ever  desirous  of  progeny,  confer  children  on  the    woman   of 
the  house.     Listen  now  to  me  as  I  tell    thee    what    becomes  of 
the  rice  ball  that  is  cast  into  the  blazing  fire.""     With  that  ball 
the  Pitris  are    gratilied    and    as    the    result    thereof  grant   the 


1 


Parva.]  anucahana  pabva.  59;J 

fruition  of  all  wishes  unto  the  person  offering  it.  I  have  thus 
told  thee  everything  about  the  otid  of  the  three  rice  balls  offered 
at  the  Craddha  and  consigned  to  the  three  {niz.,  water,  the 
spouse,  and  the  fire).*^  Th  it  Brahmana  who  becomes  the 
Ribwik  at  a  Craddha  coustitutes  liimself,  by  that  act,  the  Pitri 
of  the  person  performing  the  Cra  Idha.  Ffenne,  he  should  abstain 
that  day  from  sexual  intercourse  with  even  his  own  .spouse.**" 
O  best  of  all  rangers  of  the  sky,  the  man  who  eats  at  a  Craddha 
should  bear  himself  with  purity  for  that  day.  By  acting  other- 
wise, one  surely  incurs  the  faults  I  have  indicated.  It  cannot 
be  otherwise.**  Hence,  the  Brahmana  who  is  invited  to  a 
Craddha  for  eating  the  offerings  should  eat  them  after  purify- 
ing himself  by  a  bath  and  bear  himself  righteously  for  that 
day  by  abstaining  from  every  kind  of  injury  or  evil.  The  pro- 
geny of  such  a  person  multiplies  a)\d  he  also  who  feeds  him 
reaps  the  same  reward.'** 

'•  'Bhishma  continued, — 'After  the  Pitris  had  said  so,  a 
Rishi  of  austere  penances,  named  Vidyutprabha,  whose  form 
shone  with  splendour  like  that  of  the  Sun,  spoke.*^  Having 
heard  those  mysteries  of  religion  as  propounded  by  the  Pitris, 
he  addressed  Cakra,  saying, — Stupelied  by  folly,  men  slay 
numerous  creatures  born  in  the  intermediate  orders,*^  such  as 
worms  and  ants  and  snakes  and  sheep  and  deer  and  birds. 
Heavy  is  tlie  measure  of  sin  they  incur  by  these  acts.  What, 
however,  is  the  remedy  ?" — When  this  question  was  asked,  all 
the  gods  and  Rishis  endued  with  wealth  of  penances  and  the 
highly  blessed  Pitris,  applauded  that  ascetic.*"^ 

'■  'Cakra  said, — Thinking  in  one's  mind  of  Kurukshetra 
and  Gaya  and  Ganga  and  Prabhfisa  and  the  lakes  of  Pushkara, 
one  should  dip  one's  head  in  a  piece  of  water.*^  By  so 
doing  one  becomes  cleansed  of  all  one's  sins  like  Chandramas 
freed  from  Rahu.     One  should  bathe  in  this  way  for  three  days 


*  The  sense,  as  explained  by  the  Commentator,  ia  this  :  the  Brah- 
mana who  becomes  the  Ritwik  an.l  eats  at  a  Criiddha  becomes  a  Pitri 
of  the  person  performing  the  Crad  Iha.  Hence,  when  his  identity  has 
been  changed,  he  shouhl,  on  that  day,  ab.itain  from  sexual  congress 
with  even  his  own  spouse.  By  indulging  in  such  congress,  he  incurs 
the  sin  of  adultery. — T. 

I    7o     ] 


59^4  MAaABHABATA.  [Anuc<i8anik(i 

in  succession  and  then  fast  for  every  day.'^°  Besides  this,  one 
should  touch  (after  bathing)  the  back  of  a  cow  and  bow  one's 
head  to  her  tail  ! — Vidyutprabha,  after  this,  once  more  address- 
ing Vasava,  said, — I  shall  declare  a  rite  that  is  more  subtle. 
Listen  to  me,  0  thou  of  a  hundred  sacrifices.^^  Rubbed  with 
the  astringent  powder  of  the  hanging  roots  of  the  banian  and 
annointed  with  the  oil  of  Priyangu,  one  should  eat  the  Shash- 
tika  paddy  mixed  with  milk.  By  so  doing  one  becomes  cleans- 
ed of  all  one's  sins.*^^  Listen  now  to  another  mystery  un- 
known to  many  but  which  was  discovered  by  the  Rishis  with 
the  aid  of  meditation.  I  heard  it  from  Vrihaspati  while  he 
recited  it  in  the  presence  of  Mahadeva.*^^  0  chief  of  the 
deities,  do  thou  hear  it  with  Rudra  in  thy  company,  O  lord  of 
Cachi !  If  a  person,  ascending  a  mountain,  stands  there  on 
ene  foot,  with  arms  upraised  and  joined  together,  and  abstain- 
ing from  food  looks  at  a  blazing  fire,  he  acquires  the  merits  of, 
severe  penances  and  obtains  the  rewards  that  attach  to 
fasts.^*"^^  Heated  by  the  rays  of  the  Sun,  he  becomes  cleansed 
of  all  his  sins.  One  who  acts  in  this  way  in  both  the  summer 
and  the  winter  seasons,  becomes  freed  from  every  sin.^^  Cleans- 
ed of  every  sin,  one  acquires  a  splendour  of  complexion  for  all 
time.  Such  a  man  blazes  with  energy  like  the  Sun  or  shines 
in  l)eauty  like  ihe  Moon  !" — After  this,  the  chief  of  the  deities, 
viz.,  he  of  a  hundred  sacrifices,  seated  in  the  midst  of  the  gods, 
then  sweetly  addressed  Vrihaspati,  saying  these  excellent 
words  :^^ — O  holy  one,  do  thou  duly  discourse  on  what  those 
mysteries  of  religion  are  that  are  fraught  with  happiness  to 
human  beings,  and  what  the  faults  are  which  they  commit, 
together  with  the  mysteries  that  attach  to  them  ! — ^^ 

"  'Vrihaspati  said, — They  who  pass  urine,  facing  the  Sun, 
they  who  do  not  show  reverence  for  the  wind,  they  who  do  not 
pour  libations  on  the  blazing  fire,^"  they  who  milk  a  cow 
whose  calf  is  very    young,   moved    by    the    desire    of  obtainingj 


*  'Batakashaya'  is  explained   by  the  Commentator   as   the   snbstancej 
that  is  made  by  pounding  the    hanging   roots    of  the  banian.     The   Pri- 
yangu here  mentioned  is  not  the  Aglaia  Roxhurghiana  but  the  seed  calledj 
Rijasai'sapa,   i.  e.,   Brassica  juncea  ;  syn.     Sinapis   ramata,  Roxb.     Th€ 
Shaohtika   pad  iy  id  that  which  ripens  in  sixty  days.— T. 


Parva.]  anucasana  parta.  595 

from  her  as  much  milk  as   possible,  incur  many  faults.     I  shall 
declare  what  those  faults  are,  O  lord  of  Cachi  !     Do  thou  listen 
to  me."^     The  Sun,  Wind,  the    bearer   of  sacrificial    oblations, 
O  Vasava,  and  kine  who  are  the  mothers  of  all  creatures,   were 
created  by  the  Self-born    himself,  for   rescuing  all    the  worlds,^'-^ 
O  Oakra  !     These  are  the  deities   of  human   beings.     Listen  all 
of  ye  to  the  conclusions  of  religion.^*     Those  wicked    men    and 
wicked  women  who  pass,  urine  facing    the    Sun,   live    in    great 
infamy  for  six  and  eighty  years."*     That    man,  O    Cakra,    who 
chericihes  no   reverence    for    the    Wind,  gets  children  that    fall 
away  prematurely  from  the  womb   of  his   spouse.     Those    men 
who  do  not  pour  libations  on  the  blazing  fire  find  that  the    fire, 
when  they  do  ignite  it  for  such  rites  as  they    wish    to   perform, 
refuses  to  eat  their    libations.*®^     Those    men    who    drink    the 
milk  of  kine  whose  calves  are  very  young,  never   get   children 
for  perpetuating  their  races.-f-""     Such  men   see   their   children 
die  and  their  races  shrink.     Even  these    are   the    consequences 
of  the    acts   referred    to,    as   observed   by   regenerate   persons 
venerable    for   age    in    their    respective    races."^     Hei.ce,    one 
should  always  avoid  that  which  has   been    interdicted,  and    do 
only  that  which  has  been  directed  to  be    done,  if  one  is   desir- 
ous of  achieving  one's  prosperity.     This  that  I   say    unto   thee 
is  very  true  I"^ — After  the  celestial  preceptor  had  said    this,  the 
highly  blessed  deities,  with  the  Maruts,  and  the  highly  blessed 
Rishis  questioned  the   Pitris,  saying,^^ — Ye    Pitris,  with    what 
acts  of  human  beings,  who   are    generally    endued    with    little 
understandings,  do   ye  become    gratified  ?     What   gifts,  made 
in  course  of  such  rites  as  are  gone   through   for   improving    the 
position  of  deceased   persons  in    the    other    world,  become    in- 
exhaustible   in    respect    of  their   efficacy  ?|^^      By    performing 

*  The  sense  seems  to  be  that  tlie  libations,  few  and  far  between,  of 
men  who  do  not  daily  worship  their  fire,  are  not  borne  by  the  fire  to  the 
destined  places. — T. 

t  'Kshirapah'  means  'those  that  depend  on  the  lacteal  sustenance  ;' 
hence,  little  children.— T. 

I  'Aurddhadehikam  danam'  means  'gifts  made  in  course  of  Craddhas 
and  other  rites  that  are  observed  for  improving  the  position  of  a  dec(.'aa- 
ed  person. — T. 


5^5  MAHAHHARATA.  [Anucrlsanika 

what  acts  can  men  become  freed  from  the  debt  they  owe  to 
the  Pitris  ?  We  desire  to  hear  this.  Great  is  the  curiosity 
we  feel  ! — ''''■ 

"  'The  Pitris  said, — Ye  highly  blessed  ones,  the  doubt  ex- 
isting in  your  minds  has  been  properly  propounded.  Listen 
as  we  declare  what  those  acts  are  of  righteous  men  with  which 
we  become  gratified  !^^  Bulls  endued  with  blue  complexion 
should  be  set  free.  Gifts  should  be  made  to  us,  on  the  day  of 
the  new  moon,  of  sesame  seeds  and  water.  In  the  season  of 
rains,  lamps  should  be  lighted.  By  these  acts  of  men.  they 
can  free  themselves  from  the  debt  they  owe  to  the  Pitris.*^* 
Such  gifts  never  become  vain.  On  the  other  ha7id,  they  be- 
come inexhaustible  and  productive  of  high  fruits.  The  grati- 
fication we  derive  from  them  is  regard  ed  to  be  inexhaustible.^* 
Those  men  who,  endued  with  faith,  beget  offspring,  rescue 
their  deceased  ancestors  from  miserable  Hell  T^ — Hearing  these 
words  of  the  Pitris,  Vriddha-Gargya,  possessed  of  wealth  of 
penances  and  high  energy,  became  filled  with  wonder  so  that 
the  hair  on  his  body  stood  erect.  Addressing  them  he  said,^^ — 
Ye  that  are  all  possessed  of  wealth  of  penances,  tell  us  what 
the  merits  are  that  attach  to  the  setting  free  of  bulls  endued 
with  blue  complexions.  What  merits,  again,  attach  to  the 
gift  of  lamps  in  the  season  of  rains  and  the  gift  of  water  with 
sesame  seeds  ? — '''' 

"  'The  Pitris  said, — If  a  bull  of  blue  complexion,  upon  be- 
ing set  free,  raises  a  (small)  quantity  of  water  with  its  tail, 
the  Pitris  (of  the  person  that  has  set  that  bull  free)  become 
gratified  with  that  water  for  full  sixty  thousand  years.'®  The 
mud  such  a  bull  raises  with  its  horns  from  the  banks  (of  a  river 
or  lake),  succeeds,  without  doubt,  in  sending  the  Pitris  (of  the 
person  that  sets  the  animal  free)  to  the  region  of  Soma.''®  By 
giving  lamps  in  the  season  of  rains,  one  shines  with  elfulgence 
like  Soma  himself  The  man  who  gives  lamps  is  never  subject  to 
the  attribute  of  Darkness.®"     Those  men  who  make  gifts,  on  the 


*  What  is  meant  by  the  gift  of  lamps  is  the  lighting  of  lamps  in  the 
sky.  These  are  placed  on  long  poles  which  are  fastened  to  the  tallest 
trees.— T. 


Parva.)  anucasana  pabva.  507 

day  of  the  new  moon,  of  sesame  seeds  and  water,  mixed  with 
honey  and  using  a  vessel  of  coppei',®^  O  thou  that  art  possessed 
of  wealth  of  penances,  are  regarded  as  duly  performing  a  Crlld- 
dha  with  all  its  mysteries.  These  men  get  children  of  sound 
health  and  cheerful  minds.^'^  The  merit  acquired  hy  the  giver 
of  the  Pinda  (to  the  Pitris)  takes  the  form  of  the  growth  of 
his  race.  Verily,  he  who  performs  these  acts  with  faith,  be- 
comes freed  from  the  debt  he  owes  to  the  Pitris.®^  Even  thus 
have  been  laid  down  the  proper  time  for  the  performance  of 
the  Craddha,  the  ordinances  in  respect  of  the  rites  to  be  ob- 
served, the  proper  person  that  should  be  fed  at  the  Craddha, 
and  the  merits  that  attach  to  it.  I  have  declared  everything 
to  thee  in  due  order  ! — '  "^* 


Section  CXXVI. 

"Bhishma  said, — 'The  chief  of  the  deities,  viz.,  Indra  after 
the  Pitris  had  ceased  to  speak,  addressed  the  puissant  Hari, 
saying, — 0  Lord,  what  are  those  acts  by  which  thou  becomest 
gratified  ?  How,  indeed,  do  men  succeed  in  gratifying  thee  ? — * 

"  'Vishnu  said  — That  which  I  greatly  hate  is  the  detrac- 
tion of  Brahmanas.  Without  doubt,  if  the  Brahmanas  are 
worshii^ped,  I  regard  myself  worshipped.^  All  superior  Brah- 
manas should  always  be  saluted  with  reverence,  after  feeding 
them  with  hospitality.  One  should  reverence  one's  own  feet 
also  (in  the  evening).  I  am  gratified  with  men  who  act  in 
this  way.  as  also  with  those  who  worship  and  make  offerings 
to  the  whirl  that  is  noticeable  on  cowdung  (when  it  first  drops 
from  the  cow).**  They  who  behold  a  Brahmana  that  is  a 
dwarf  in  stature,  or  a  boar  that  has  just  risen  from  water  and 
that  bears  on  his  head  a  quantity  of  mud  taken  up  from  the 
bank,*  have  never  to  meet  with  any  evil.  They  become  freed 
from  every  sin.     That  man  who  worships  every  day  the  A(;wat- 

*  The  Cotnmentatfir  explains  tliat  when  evening  comes,  one  hliould 
respectfully  salute  one's  own  feet.  This  custom  has  certainly  died  out 
in  Bengal.  A  whirl  is  certainly  observable  on  cowdung  wlien  it  fir.->t 
drops  from  the  cow  :  but  the  practice  of  making  ofiferings  to  it  has  also 
died  out.— T. 


598  MAHABHARATA..  [Anuq.?tm'nikii 

fcha  {Ficits  religiosa)  and  the  substance  called  Gorochana 
and  the  cow,^  is  regarded  as  worshipping  the  whole  universe 
with  the  deities  and  Asuras  and  human  beings.  Verily,  stay- 
ing within  these,  I  accept,  in  my  own  form,  the  worship  that 
is  offered  to  them.*  The  worship  that  is  offered  to  these  is  the 
worship  offered  to  me.  This  has  been  so  as  long  as  the  worlds 
have  been  created.  Those  men  of  little  understandings  that 
worship  me  in  a  different  way  worship  me  in  vain,  for  the 
worship  of  that  kind  I  never  accept.  Verily,  the  worship  of  | 
other  kind  is  not  at  all  gratifying  to  me. — "^ 

"  'Indra  said, — Why  dost  thou  applaud   the   circular    marks  i 
on  cowdung,  the  feet,  the  boar,  the  Brahmana  that   is  a   dwarf] 
in  stature,  and  mud  raised  up  from  the  soil  ?^     It  is   thou   who 
Greatest  all  creatures  and  it  is  thou  who  destroyest  them.     Thou  j 
art  the  eternal  nature  of  all  mortal  or  transitory  things  ! — '^ 

"Bhishma  continued, — 'Hearing  these  words  of  Indra,  Vish- 
nu smiled  a  little  and  then  said, — It  was  with  my    circular  disc-, 
that  the  Daityas  were  slain.     It  Avas   with    my   two   feet   that, 
the  world  was  covered.^"     Assuming  the  form  of  a   boar   I  slew] 
Hiranyaksha.     Assuming  the  form  of  a  dwarf  I  conquered   (the| 
Asura)  king  Vali.^^     Those  high-souled  men  who  worship   these] 
gratify  me.     Verily,  they  who  worship  me  in  these  forms  never  | 
meet  with  discomfiture.^^     If  one,  beholding  a  Brahmana  lead- 
ing the  Brahmacharyya    mode   of  life   arrived    at   one's   house,] 
offers  unto  him  the  first  portion   of  one's  food  that    belongs  as  of] 
right  to  a   Brahmana,  and   eats   what    remains   thereafter,  one 
is   regarded    as   eating   A'nirita}'^     If  one,  after   adoring   the 
morning  twilight,  stands  with  face  directed    towards   the   Sun,! 
one  reaps  the  merit  that  attaches  to    the    performance   of  ablu- 
tions in  all    tirthas   and   becomes    cleansed   of  all   sins.^*     Yei 
Rishis   possessed   of  wealth   of  penances,  I    have   told   you   in 
detail  what  constitutes  a  great    mystery.     On    what   else   shallj 
I  discourse  unto  you  ?     Tell  me  your  doubts  ! — ^^ 

"  'Valadeva  said, — Listen  now  to  another  great  mystery  that] 
is  fraught  with    happiness  to    men.     Ignorant    persons,  unac- 
quainted with  it,  meet  with  much  distress  at  the  hands  of  other ; 
creatures."     That  man  Avho,  rising  at   early    dawn,  touches  aj 
cow,  GheC;  and  curds,  as   also    mustard   seeds   and   the   largeJ 


Parva.]  indcasana  pakva,  509 

variety  thereof  called  Priyangu,  becomes  cleansed  of  all  sins." 
As  regards  Rishia  possessed  of  wealth  of  penances,  they  always 
avoid  all  creatures  both  before  and  behind,  as  also  all  that  is 
impure,  while  performing  Craddhas.* — ^® 

"  'The  deities  said, — If  a  person,  taking  a  vessel  of  copper, 
filling  it  with  water,  and  facing  the  East,  resolves  u]ion  a  fast 
or  the  observance  of  a  particular  vow,^°  the  deities  become 
gratified  with  him  and  all  his  wishes  become  crowned  with  suc- 
cess. By  observing  fasts  or  vows  in  any  other  way,  men  of 
little  understandings  gain  nothing.-f--®  In  uttering  the  resolu- 
tion about  the  observance  of  fasts  and  in  making  offerings  to 
the  deities,  the  use  of  a  vessel  of  copper  is  preferable.  In  pre- 
senting the  offerings  to  the  deities,  in  (giving  and  accepting) 
alms,  in  presenting  the  ingredients  of  the  Argha,  and  in  offer- 
ing oblations  of  water  mixed  with  sesame  seeds  to  the  Pitris,^* 
a  vessel  of  copper  should  be  used.  By  doing  these  acts  in  any 
other  way,  one  acn|uires  little  merit.  Even  these  mysteries  have 
been  laid  down  relating  to  how  the  deities  are  gratified  ! — "' 

"  'Dharma  said, — The  offerings  made  in  all  rites  in  honor 
of  the  deities  and  in  those  in  honor  of  the  Pitris  should  never 
be  given  away  to  a  Brahmana  that  has  accepted  service  under 
the  king,  or  that  rings  the  bell  or  attends  to  subsidiary  duties 
in  acts  of  worship  or  at  Craddhas,  or  that  keeps  kine,  or  that  is 
engaged  in  trade,  or  that  follows  some  art  as  a  profession,  or 
that  is  an  actor,  or  that  quarrels  with  friends,  or  that  is  desti- 
tute of  Vedic  studies,  or  that  marries  a  Cudra  woman. t^^"^* 
The  performer  of  the  Craddha  who  gives   away   such    offerings 


*  The  second  line  seems  to  be  nnintelligible.  Tlie  reading  I  take  ia 
<Cr.^ddhe>ilm'  and  not  'Cchidreshu.'— T. 

t  Vows  and  fasts,  &c  ,  should  be  observed  after  the  Sanhalpa  or  Rc- 
soliiMon  to  that  effect  has  been  formally  enunciated.  Even  a  plurifre  in  a 
piece  of  sacred  water  cannot  be  productive  of  merit  unless  the  'Sankalpa' 
has  been  formally  enunciated.  The  'Sankalpa'  is  the  enunciation  of  tlie 
purpose  for  which  the  act  is  performed  as  also  of  the  act  that  is  intended 
to  be  performed. — T. 

X  'Vrishalipati'  literally  means  'the  husband  of  a  Cudra  woman.'  By 
actually  marrying  a  woman  of  tlie  lowest  order,  by  nian-vin"'  before  the 
elder  drother,  by  marrying  a  girl  thit  has  attained  to  puberty,  and  bv  cer- 
tain other  acts,  a,  Brahmana  comes  to  be  regarded  as  a  'Vrishalipati,' f, 


GOO  MAR  AHHARATA.  [Anucrisanika 

unto  such  a  Brahmaiia  falls  away  from  prosperity  and  multi- 
plies not  his  race.  He  fails,  again,  to  gratify  his  Pitris  by 
doii)g  such  an  act.^®  From  the  house  of  that  person  whence 
a  guest  returns  unsatisfied,  the  Pitris,  the  deities,  and  the 
sacred  fires,  all  return  disappointed  in  consequence  of  such 
treatment  of  the  guest.'^^  That  man  who  does  not  discharge 
the  duties  of  hospitality  towards  the  guest  arrived  at  his  abode, 
comes  to  be  regarded  as  equally  siniul  with  those  that  are  slay- 
ers of  women  or  of  kine,  that  are  ungrateful  towards  benefact- 
ors, that  are  slayers  of  Brahmanas,  or  that  are  violators  of  the 
beds  of  their  preceptors. — ^^ 

" 'Ao-iii  said, — Listen  ye  with  concentrated  attention.  I 
shall  recite  the  demerits  of  that  man  of  wicked  understanding 
who  lifDs  up  his  feet  for  striking  therewith  a  cow  or  a  highly- 
blessed  Brahmana  or  a  blazing  fire.  The  infamy  of  such  a 
man  spreads  throughout  the  world  and  touches  the  confines  of 
Heiven  itself  His  Pitris  become  filled  with  fear.  The  deities 
also  become  highly  dissatisfied  on  his  account.  Endued  with 
great  energy.  Fire  refuses  to  acce^-t  the  libations  poured  by 
him.^®"^"  For  a  hundred  lives  he  has  to  rot  in  Hell.  He  is 
never  rescued  at  any  time.^^  One  should,  therefore,  never 
touch  a  cow  with  one's  feet,  or  a  Brahmana  of  high  energy, 
or  a  blazing  fire,^^  if  one  is  endued  with  faith  and  desires 
one's  own  good.  These  are  the  demerits  declared  by  me  of 
one  who  lifts  up  one's  feet  towards  these  three. — ^^ 

"  "Vi^wamittra  said, — Listen  to  a  high  mystery  that  is  un- 
known to  the  generality  of  men  and  that  is  connected  with 
religion.  He  who  offers  to  the  Pitris  rice  boiled  in  sugared 
milk,^*  sitting  with  face  directed  to  the  south  at  noontide,  in 
the  shade  caused  by  an  elephant's  body,  in  the  month  of 
Bhadrapada,  under  the  constellation  Magha,^*  acquires  great 
merits.  Listen  to  what  those  merits  are.  The  man  who 
makes  such  an  offering  to  the  Pitris  under  such  circumstances, 
is  regarded  as  performing  a  great  Craddha  each  year  for  thir- 
teen years  in  succession.* — ^* 


*  'Kutapa'  is  the  hour  about  noontide.  'The  shade  of  the  elephant's 
body'  irapliea  a  particular  instant  of  time  that  is  regarded  as  very  favor- 
able for  the  Craddha.   The  man  that  performs  bucii  a  Uraddha  ij-   regai-ded 


I'arva.]  anu'casana  parva.  601 

'•'The  kiiie  said,— That  man  becomes  cleansed  of  all  his 
sins  who  adores  a  cow  with  these  Mantras,  viz., — D  Vuhula, 
O  Samanga,  O  thou  that  art  fearless  everywhere,  0  thou  that 
art  forgiving  and  full  of  auspiciousness,  O  friend,  O  source  of 
all  plenty,  in  the  region  of  Brahman,  in  days  of  yore,  thou 
wert  present  with  thy  calf  in  the  sacrifice  of  Indra  the  wielder 
of  the  thunderbolt  !  Thou  tookest  thy  station  in  tlie  firma- 
ment and  in  the  path  of  Agni  !  The  deities  with  Narada 
among  them  adored  thee  on  that  occasion  by  calling  thee  Sar- 
vamsaha  ! — Such  a  man  attains  to  the  region  of  Purandara. 
He  acquires,  besides,  the  merits  that  attach  to  kine,  and  the 
splendour  of  Chandramas  also.^'"^''  Such  a  man  becomes  freed 
from  every  sin,  every  fear,  every  grief.  At  the  end.  he  obtains 
residence  in  the  happy  region  of  the  Thousand-eyed  Indra  I'*** 

"Bhishraa  continued, — 'After  this,  the  highly  blessed  and 
celebrated  seven  Rishis,  with  Va^ishtha  at  their  head,  rose  and 
circumambulating  the  Lotus-born  Brahman,  stood  around  him 
with  hands  joined  in  reverence.*^  Va^ishtha,  that  foremost  of 
all  persons  conversant  with  Brahma,  became  their  spokesman 
and  a.sked  this  question  that  is  beneficial  to  every  creature, 
but  especially  so  to  Brahmanas  and  Kshatriyas.*" — By  doing 
what  acts  may  men  of  righteous  conduct  who  are,  however, 
destitute  of  the  goods  of  this  world,  succeed  in  acquiring  the 
merits  attaching  to  sacrifices  s'^^ — Hearing  this  question  of 
theirs,  the  Grandsire  Brahman  began  to  say  what  follows.** 

"  'Brahman  said, — Excellent  is  this  question,  ye  highl}' 
blessed  ones  !  It  is  at  once  auspicious  and  high  and  fraught 
with  a  mystery.  This  question  that  ye  have  put  is  subtile  and 
is  fraught  with  high  benefit  to  mankind."  Ye  Rishis  possess- 
ed of  wealth  of  penances,  I  shall  recite  everything  to  you  in 
detail.  Do  ye  listen  with  attention  to  what  I  say  as  to  how 
men  acquire  the  merits  attaching  to  sacrifices  (even  when 
they  are  unable  to  perform  them  through  poverty).*"  In  the 
lighted  fortniglit  of  the  month  of  Pousa,  when  the  constella- 
tion Rohini  is    in    conjunction,  if  one,  purifying    oneself  by    a 


as  acqiiii-ing  tlie  merita   attaching    to  Craddlia*   regularly    performed  for 
thirteen  years. — T.  • 

[     76     ] 


G02  mahabtiarata;  [A^iuceisdnika 

bath,  lies  under  the  cope  of  heaven,  clad  in  a  single  piece  of 
raiinent,*'^  with  faith  and  concentrated  attention,  and  drinks 
the  rays  of  the  Moon,  one  acquires  the  merits  that  attach  to 
the  performance  of  great  sacrifices.*^  Ye  foremost  of  regenerate 
persons,  this  is  a  high  mystery  that  I  declare  it  unto  you  in 
reply  to  your  question,  ye  that  are  possessed  of  insight  into  the 
subtile  truths  of  all  topics  of  enquiries  ! — '  "*^  . 


Section  CXXVII. 

'"Vibhavasu  (otherwise  called  Surya)  said, — There  are  two 
'offerings.  One  of  these  consists  of  a  palmful  of  water  and  the 
■  other  called  Akshata  consists  of  rice-grains  with  ghee.  One 
should,  on  the  day  of  the  full  moon,  stand  facing  that  bright 
•orb  and  make  unto  him  the  two  offerings  mentioned,  viz.,  a 
palmful  of  water  and  the  rice-grains  with  ghee  called  Akshata, 
The  man  who  presents  these  offerings  is  said  to  adore  his  sacred 
fire.  Verily,  he  is  regarded  as  one  that  has  poured  libations 
on  the  three  (principal)  fires.^"^  That  man  of  little  under- 
standing who  cutteth  down  allarge  tree  on  the  day  of  the  new 
moon,  becomes  stained  with  the  sin  of  Brahmanicide.  By  kill- 
ing even  a  single  leaf  one  incurs  that  sin.^  That  foolish  man 
who  chews  a  tooth-brush  on  the  day  of  the  new  moon  is  re- 
garded as  injuring  the  deity  of  the  moon  by  such  an  act.  The 
Pitris  of  such  a  person  become  annoyed  with  him.**  The 
deities  do  not  accept  the  libations  poured  by  such  a  man  on 
days  of  the  full  moon  and  the  new  moon.  His  Pitris  become 
enraged  with  him,   and  his  race  and  family  become  extinct. — ^ 

"  'Cree  said, — That  sinful  house,  in  which  eating  and  drink- 
ing vessels  and  seats  and  beds  lie  scattered,  and  in  which  women 
are  beaten,®  the  deities  and  Pitris  leave  in  disgust.  Verily, 
■without  accepting  the  offerings  made  unto  them  by  the  owners 
of  such  houses,  the  deities  and  the  Pitris  fly  away  from  such  a 
sinful  habitation. — ^ 

*  In  India  the  tooth-brush  consists  of  a  twig  or  little  branch.  One 
■«nd  of  it  is  chewed  and  softened.  The  softened  fibres  serve  the  purpose 
•  of  a  brush.  Such  a  brush  can  be  used  only  oncet  It  mus't  be  thrown 
away  after  the  brushing  of    the  teeth  is  over. — T. 


FaVVa.]  ANOCASANA   PAR7A.  608 

" 'Angiras  said, — The  offspring  of  that    man   tiicreaaes    who 
stands  every  night  for  a  full  year   under  a  Karanjaka  tree  with 
a  lamp  for  lighting  it,  and  holds  besides  in  his   hand    the    roota 
of  the  Suvarchala  plant.* — ® 

"  'Gargya  said, — One  should  always  do   the  duties   of  hospi- 
tality to  one's  guests.     One  should  give    lamps   in    the    hall  or 
shed  where  sacrifices  are    performed.     One   should   avoid   sleep 
during  the  day,  and  abstain  from   all    kinds   of  flesh    or   food." 
One  should  never  injure  kine  and  Brahmanas.     One  should  al- 
ways recite  the  names  of  the    Pushkara    lakes   and    the   other 
sacred  waters.     Such  a  course  of  duty  is   the   foremost.     Even 
this  constitutes  a  high  religion  with  its    mysteries.     If  observed 
in  practice,  it  is  sure  to  produce  great  consequences.^^ — If  a  per- 
son performs  even  a  hundred  sacrifices,   he  is  doomed  to   see  the 
exhaustion  of  the  merits  attaching  t©  the  libations  poured  there- 
in.    The  duties,  however,  which  I    have    mentioned   are   such 
that  when  observed  by  persons  endued  with    fixith,  their   merit 
becomes  inexhaustible.^*     Listen  now  to  another  high    mystery 
concealed  from  the  view  of  many.     The  deities  do  not   eat    the 
libations  (poured  upon  the  fire)  on    occasions   of  Craddhas   and 
rites  in  their  honor  or  on  occasions  of  those  rites  that  are   per- 
formable  on  ordinary  lunar  days  or  on  the  especially  sacred  days 
of  the  full  moon  and  the  new  moon,  if  they  behold  a  woman  in 
her  season  of  impurity  or  one  that  is  the  daughter  of  a    mother 
afflicted  with  leprosy.*""*^     The  Pitris  of  the    man    who   allows 
such  a  woman  to  come  near  the  place  where  the  Craddha  is  being 
performed  by  him,  do  not  become  gratified  with  him  for  thirteen 
years.**     Robed  in  raiments   of  white,  and   becoming   pure   in 
body  and  mind,  one  should  invite  Brahmanas   and   cause  them 
to  utter  their  benedictions  (when    one  performs   the   Craddha). 
On  such  occasions  one  should  also  recite  the  Bharata.     It  is   by 
observing  all  these  that    the   ofierings    made   at   Craddhas   be- 
come inexhaustible. — *^ 

"  'Dhaumya  said, — Broken  utensils,  broken  bedsteads,  cocks 
and  dogs,  as  also  such  trees   as    have   grown    within    dwelling 

*  It  is  difficult  to   identify   what   planti   are   mftaut  by   'Karanjaka' 
»nd  'Suvarchala,' — T, 


60i  mahabhau&ta'.  [Anucrisaniha 

houses,  are  all  inauspicious  objects."  In  a  broken  utensil  is 
Kali  himself,  while  in  a  broken  bedstead  is  loss  of  wealth. 
When  a  cock  or  a  dog  is  in  sight,  the  deities  do  not  eat  the 
offerings  made  to  them.  Under  the  roots  of  a  tree  scorpions 
and  snakes  undoubtedly  find  shelter.  Hence,  one  should  never 
plant  a  tree  within  one's  abode,*^'^ 

"  'Jamadagni  said, — That  man  whose  heart  is  not  pure  is 
sure  to  go  to  Hell  even  if  he  adores  the  deities  in  a  Horse-sacri- 
fice or  in  a  hundred  Vajapeya  sacrifices,  or  if  he  undergoes 
the  severest  austerities  with  head  down  most.  Purity  of  heart 
is  regai'ded  as  equal  to  sacrifices  and  Truth.-^^"^^  A  very  poor 
Brahmana,  by  giving  only  a  Prastha  of  powdered  barley  with 
a  pure  heart  unto  a  Brahmana,  attained  to  the  region  of  Brah- 
man himself.  This  is  a  sufficient  proof  (of  the  importance  of 
purity  of  heart).—'  "-" 

Section   CXXVIII. 

"  'Vayu  said, — I  shall  recite  some  duties  the  observance  of 
which  is  fraught  with  happiness  to  mankind.  Do  ye  listen 
also  with  concentrated  attention  to  certain  transgressions  with 
the  secret  causes  upon  which  they  depend.^  That  man  who  offers 
for  the  four  months  of  the  rainy  season  sesame  and  water  (unto 
the  Pitris),  and  food,  according  to  the  best  of  his  power,  unto 
a  Brahmana  well-conversant  with  the  duties,^  who  duly  pours 
libations  on  the  sacred  fire,  and  makes  offerings  of  rice  boiled 
in  sugured  milk,  who  gives  lamps  in  honor  of  the  Pitris,  with 
sesame  and  water,^ — verily  he  who  does  all  this  with  faith  and 
concentrated  attention  acquires  all  the  merits  that  attach  to  a 
hundred  sacrifices    in    which    animals    are    offered    up    to    the 


*  'Bhfinda'  includes  utensils  of  copper  and  brass  such  as  plates  and 
cups  and  jars  and  juifs.  Broken  utensils,  to  this  day,  are  regarded  in- 
auspicious. They  are  rejected,  as  a  rule,  by  every  family.  Kali  has  bis 
abode  in  them,  meaning  that  such  utensils  cause  quarrels  and  disputes. 
Broken  bed-steads  also  are  regarded  as  capable  of  causing  loss  of  wealth. 
Cocks  and  dogs  should  never  be  kept  or  reared  in  a  house.  The  roots  of 
trees  afford  shelter  to  scorpions  and  snakes  and  venomous  insects  and 
-worms.  One  should  not,  therefore,  plant  trees  or  allow  them  to  gvow 
up  -vfithiu  one'«  abode. — T. 


parra.]  I^UCASANA  part  a.  COS 

deities.*     Lisieu  to  this  other  high  mystery    that    is    unknown 
to  all.    That  man  who  thinks  it  all  right  when  a  Cudra    ignites 
the  fire  upon  which  he  is  to  pour  libations   or  who    does  not  see 
any  fault  when  women  who  are  incompetent  to  assist   at    Crad- 
dhas  and  other  rites  are  allowed  to   assist    at    them,  really    be- 
comes stained  with    sin.*^     The    tliree    sacrificial    fires    become 
enraged  with  such  a  person.     In  his  next  life   he    has   to    take 
birth  as  a  Cudra.     His    Pitris,  together    with    the   deities,  are 
never  gratified  with  him.^     I  shall    now    recite    what    the    ex- 
piations are  which  one  must  go  through    for   cleansing   oneself 
from  such  sins.     Listen  to  me  with  attention.     By    performing 
those  expiatory  acts,  one  becomes  happy  and    free    from    fever.^ 
Fasting  all  the  while,  one    should,  for    three   days,   with    con- 
centrated attention,  pour  libations,  on    the    sacrea    fire,  of  the 
urine  of  the  cow  mixed  with    cowdung    and    milk    and   ghee.^ 
The  deities  accept  the  otierings  of  such  a  man    on    the    expira- 
tion   of  a  full    year.     His    Pitris    also,    when    the   time   comes 
for  him    for   performing    the    Craddha,  become   gratified    with 
him.^     I  have  thus  recited    what    is   righteous    and    what   un- 
righteous, with  all  their  unknown  details,  in  respect    of  human 
beings  desirous  of  attaining  to  Heaven.     V^erily,  men  who  abs- 
tain from  these  transgresions  or    who    having    committed    them 
undergo  the  expiatory  rites  indicated,  succeed    in   attaining    to 
Heaven  when  they  leave  this  world. — '  "^^ 

Section  CXXIX. 

"  'Loma^a  said, — The  Pitris  of  those  men  who,  without 
having  wedded  wives  of  their  own,  betake  themselves  to  the 
wives  of  other  people,  become  filled  with  disappointment  when 
the  time  for  the  Craddha  comes.^  He  who  betakes  himself  to 
the  wives  of  other  people,  he  who  indulges  in  sexual  union 
with  a  woman  that  is  barren,  and  he  who  approi-riales  what 
belongs  to  a  Brahmana,  are  ejually  sinful."  Without  doubt, 
the  Pitris  of  such  people  cut  them  off  without  desiring  to  have 


*  A  Brahniana's  fire  should  never  be  ignited  by  a  Cudra.  Wowen 
also  should  never  be  allowed  to  assist  at  Craddhas  for  arranging  th« 
eflcriiigs. — T. 


605  MAHABHAKATA.  [Anuc^isanika 

any  intercourse  with  them.  The  offerings  they  make  fail  to 
gratify  the  deities  and  the  Pitris.*  Hence,  one  should  always 
abstain  from  sexual  congress  with  women  that  are  the  wedded 
wives  of  others,  as  also  with  women  that  are  barren.  The  man 
who  desires  his  own  good  should  not  appropriate  what  belongs  to 
a  Brahmana.*  Listen  now  to  another  mystery,  unknown  to  all, 
with  regard  to  religion.  One  should,  endued  with  faith,  al- 
ways do  the  bidding  of  one's  preceptor  and  other  seniors.^  On 
the  twelfth  lunar  day,  as  also  on  the  day  of  the  full  moon,  every 
month,  one  should  make  gifts  unto  Brahmanas  of  ghee  and 
the  offerings  that  constitute  Akshata.  Listen  to  me  as  I  say 
what  the  measure  is  of  the  merit  that  such  a  person  acquires.^ 
By  such  an  act  one  is  said  to  increase  Soma  and  the  Ocean. 
Vasava,  the  chief  of  the  celestials,  confers  upon  him  a  fourth 
part  of  the  merits  that  attach  to  a  Horse-sacrifice.'^  By  mak- 
ing such  gifts,  a  person  becomes  endued  with  great  energy 
and  prowess.  The  divine  Soma,  well  pleased  with  him,  grants 
him  the  fruition  of  his  wishes.^  Listen  now  to  another  duty, 
together  with  the  foundation  on  which  it  rests,  that  is  pro- 
ductive of  great  merit.  In  this  age  of  Kali,  that  duty,  if 
performed,  brings  about  much  happiness  to  men.®  That  man 
who,  rising  at  early  dawn  and  purifying  himself  by  a  bath, 
attires  himself  in  white  robes  and  with  concentrated  attention 
makes  gifts  unto  Brahmanas  of  vessels  full  of  sesame  seeds,^* 
who  makes  offerings  unto  the  Pitris  of  water  with  sesame  seeds 
and  honey,  and  who  gives  lamps  as  also  the  food  called  Kri9ara 
acquires  substantial  merits.  Listen  to  me  as  I  say  what  those 
merits  are.^^  The  divine  chastiser  of  Paka  has  ascribed  these 
merits  to  the  gift  of  vessels  of  copper  and  brass  filled  with 
sesame  seeds.  He  who  makes  gifts  of  kine,  he  who  makes 
gifts  of  land  that  are  productive  of  eternal  merit,^^  he  who 
performs  the  Agnishtoma  sacrifice  with  copious  presents  in  the 
form  of  Dakshina  to  the  Brahmanas,  are  all  regarded  by  the 
deities  as  acquiring  merits  equal  to  those  which  one  acquires 
by  making  gifts  of  vessels  filled  with  sesame  seeds.^'  Gifts  of 
water  with  sesame  seeds  are  regarded  by  the  Pitris  as  produc- 
tive of  eternal  gratification  to  them.  The  grandsires  all  be- 
come highly   pleased    with   gifts   of  lamps   and   Kri^ara.^^     I 


Parva.]  ANt7CA8ANA    PkUVk.  C07 

have  thus   recited  the    ancient    ordinance,  laid    down    by  the 

Rishis,  that  is  highly  applauded  by   both    the    Pitris   and  the 
deities  in  their  respective  regions. — '  "" 


Section  CXXX. 

"Bhishma  said, — 'The  diverse  Rishis  there  assembled,  to- 
gether with  the  Pitris  and  the  deities,  then,  with  concentrated 
attention,  asked  Arundhati  (the  spouse  of  Vagishtha)  Avho  was 
endued  with  great  ascetic  merit.^  Possessed  of  abandant 
wealth  of  penances,  Arundhati  was  equal  to  her  lord  the 
high-souled  Va9ishtha  in  energy  for  in  both  vows  and  conduct 
she  was  her  lord's  equal.^  Addressing  her  they  said, — We  de- 
sire to  hear  from  thee  the  mysteries  of  duty  and  religion.  It 
behooveth  thee,  0  amiable  lady,  to  tell  us  what  thou  regardest 
as  a  high  mystery  ! — ^ 

"  'Arundhati  said, — The  great  progress  I  have  been  able  to 
achieve  in  penances  is  due  to  your  consideration  for  me  in  thus 
remembering  my  poor  self.  With  your  gracious  permission  I 
shall  now  discourse  on  duties  that  are  eternal,*  on  duties  that 
are  high  mysteries.  I  shall  discourse  thereon  with  the  causes 
on  whio4i  they  depend.  Listen  to  me  as  I  difcourse  to  you 
elaborately.  A  knowledge  of  these  should  be  imparted  unto 
him  only  that  is  possessed  of  faith  or  that  has  a  pure  heart.^ 
These  four,  viz.,  he  that  is  bereft  of  faith,  he  that  is  full  of 
pride,  he  that  is  guilty  of  Brahmanicide,  and  he  that  violates 
the  bed  of  his  preceptor,  should  never  be  talked  to.  Religion 
and  duty  should  never  be  communicated  unto  them.®  The 
merits  acquired  by  a  person  who  gives  away  a  Kapila  cow 
every  day  for  a  period  of  two  and  ten  years,  or  by  a  person 
who  adores  the  deities  every  month  in  a  sacrifice,  or  by  him 
who  gives  away  hundreds  of  thousands  of  kine  in  the  great 
Pushkara,  do  not  come  up  to  those  that  are  his  with  whom  a 
guest  is  gratified.'"^  Listen  now  to  another  duty  whose  ob- 
servance is  fraught  with  happiness  to  mankind.  It  should  be 
observed  with  its  secret  ritual  by  a  person  endued  with  faith. 
Its  merits  are  certainly  high.'  Listen  to  what  they  are.  If  & 
person,  rising  at  ei  rly  dawn  aiitl  takincr  with    him    a    (juantity 


60S  M  \H  Ai'.HARAT\.  lAnitf^sanika 

of  water  and  a  few  blades  of  Ku9a  grass  proceeds  into  a  cow- 
pen  and  arrived  there  washes  a  cow's  liorns  by  sprinkling 
thereon  that  water  with  tliose  blades  of  Kuga  grass  and  then 
causes  the  water  to  drip  down  on  his  own  head,  he  is  regarded, 
in  consequence  of  such  a  bath,  as  one  that  has  performed  his 
ablutions  in  all  the  sacred  waters  that  the  wise  have  heard  to 
exist  in  the  three  worlds  and  that  are  honored  and  resorted  to 
by  Siddhas  and  Charanas/""^- — After  Arundhati  had  said 
tliese  words,  all  the  deities  and  Pitris  applauded  her,  saying, — 
Excellent.  Excellent. — Indeed,  all  the  beings  there  were  highly 
gr  itiiied  and  all  ot  them  worshipped  Arundhati.-*^ 

"  'Br».htnan  said. — 0  highly  blessed  one,  excellent  is  the 
dutv  th  it  thou  hast  enunciited,  together  with  its  secret  ritual. 
Praise  be  to  thee  ?  I  grant  thee  this  boon,  viz.,  that  thy 
penances  will  continually  increase  ! — ^* 

"'Yaniasaid, — I  have  heard    from    thee    an    excellent    and 
agreeable  discourse.     Listen  now  to  what  Chitragupta  has   said 
and  what  is  agreeable  to  me.^^    Those  words  relate  to  duty  with 
its  secret  ritual,  and  are  worthy  of  being   heard   by    the   great 
Rishis,  as    also    by    men    endued    with    faith    and   desirous   of 
achieving  their  own  good.^^     Nothing    is  lost    of  either    right- 
eousness or  sin  that  is    committed    l)y    creatures.     On    days   of 
the  full  moon  and  the  new  moon,  those    acts   are    conveyed    to 
the  Sun    where   they    rest.^'      When    a    mortal    goes   into    the 
regions  of  the  dead,  the  deity  of  the  Sun  bears    witness   to   all 
his  acts.     He  that  is  righteous  acquires  the    fruits  of  his   right- 
eousness there. ^^    I  shall  now  tell  you  of  some  auspicious  duties 
that  are  api)roved  of  by    Chitragupta.     Water   for   drink,  and 
lamps  for  lighting  darkne.ss,  should  always   be    given,'®  as   also 
sandals  and  umbrellas    and    Kapila    kine    with    due    rites.     In 
Pushkara  especially  should  one  make  the  gift    of  a  Kapila    cow 
unto  a  Brahmana  conversant   with    the    Vedas.""     One   should 
also  always  maintain  one's   Agnihotra    with   great    care.     Here 
is  another  duty  which    was    proclaimed    by    Chitragupta.^^     It 
behooveth  them  that  are  the  best  of  creatures  to  listen  to   what 
the  merits  are  of  that  duty  .separately.    In  course  of  time,  every 
creature    is  destined  to  undergo   dissolution.'^'^     They    that   are 
of  little  understanding.s  meet  with  great  distress  in  the    regions 


Parva.]  anuoasan*  PA.BV/ii  GOD 

of  the  dead,  for  they  become  aftlioted  by  hunger  and  tliir.^t. 
Indeed,  they  have  to  rot  there,  burning  in  pain.  There  is  no 
escape  for  them  from  such  calamity. '^^  They  have  to  enter 
into  a  thick  darkness.  I  shall  now  tell  you  of  those  duties  by 
performing  which  one  may  succeed  in  crossing  such  calamity.^* 
The  performance  of  those  duties  costs  very  little  but  is  fraught 
with  great  merit.  Indeed,  such  performance  is  productive  of 
great  happiness  in  the  other  world.  The  merits  that  attach  to 
the  gift  of  water  for  drink  are  excellent.  In  the  next  world 
in  especial,  those  merits  are  very  high."''^  For  them  that  make 
gifts  of  water  for  drink  there  is  ordained  in  the  other  world  a 
large  river  full  of  excellent  water.  Indeed,  the  water  con- 
tained in  that  river  is  inexhaustible  and  cool  and  sweet  aa 
nectar.-^  He  who  makes  gifts  of  water  in  this  world  drinks 
from  that  stream  in  the  world  hereafter  when  he  goes  thither. 
Listen  now  to  the  abundant  merits  that  attach  to  the  giving 
of  lamps.-^  The  man  who  gives  lamps  in  this  world  has  never 
to  even  behold  the  thick  darkness  (of  Hell).  Soma  and  Surya 
and  the  deity  of  fire  always  give  him  their  light  when  he  re- 
pairs to  the  other  world. '^^  The  deities  ordain  that  on  every 
side  of  such  a  person  there  should  be  blazing  light.  Verily, 
when  the  giver  of  lights  repairs  to  the  world  of  the  dead,  he 
himself  blazes  forth  in  pure  effulgence  like  a  second  Surya.-'-* 
Hence,  one  should  give  lights  while  here  and  water  for  drink 
in  especial.  Listen  now  to  what  the  merits  are  of  the  person 
who  makes  the  gift  of  a  Kapila  cow  to  a  Brahmana  conver- 
sant with  the  Vedas,  especially  if  the  gift  he  made  in  Push- 
kara.^°  Such  a  man  is  regarded  as  having  made  a  gift  of  a 
hundred  kine  with  a  bull — a  gift  that  is  productive  of  eternal 
m^rit.^^  The  gift  of  a  single  Kapila  cow  is  capable  of  cleans- 
ing whatever  sins  the  giver  may  be  guilty  of  even  if  those 
sins  be  as  grave  as  Brahmanicide,  for  the  gift  of  a  single  Ka- 
pila cow  is  regarded  as  equal  in  point  of  merit  to  that  of  a 
hundred  kine.^-  Hence,  one  should  give  away  a  Kapila  cow  at 
that  Fushkara  which  is  regarded  as  the  senior  (of  the  two  Tir- 
thas  known  by  that  name)  on  the  day  of  the  full  moon  in  the 
month  of  Kartika.  Men  that  succeed  in  making  such  a  gilt 
have  never    to  encounter   distress   of    any    kind,  or   sorrow,  or 

I    77     ] 


610  mahabhirata!  [Anuclsanika 

thorns  giving  pain.^^  That  man  who  gives  away  a  pair  of 
sandals  unto  a  superior  Brahmana  that  is  deserving  of  the  gift, 
attains  to  similar  merits.  By  giving  away  an  umbrella  a  per- 
son obtains  comfortable  shade  in  the  next  world.  (He  will  not 
have  to  be  exposed  to  the  Sun).'*  A  gift  made  to  a  deserving 
person  is  never  lost.  It  is  certain  to  produce  agreeable  conse- 
quences to  the  giver  ! — Hearing  these  opinions  of  Chitragupta, 
Surya's  hair  stood  on  its  end.'°  Endued  with  great  splendour, 
he  addressed  all  the  deities  and  the  Pitris,  saying, — Ye  have 
heard  the  mysteries  relating  to  duty,  as  propounded  by  the 
high-souled  Chitragupta.'^  Those  human  beings  who,  endued 
with  faith,  make  these  gifts  unto  high-souled  Brahmanas,  be- 
come freed  from  fear  of  every  kind.'^  These  five  kinds  of 
rmen,  stained  with  vicious  deeds,  have  no  escape.  Verily,  of 
sinful  behaviour  and  regarded  as  the  worst  of  men,  they  should 
never  be  talked  to.  Indeed,  they  should  always  be  avoided.'^ 
Those  five  are  he  who  is  the  slayer  of  a  Brahmana,  he  who  is 
the  slayer  of  a  cow,  he  who  is  addicted  to  sexual  congress  with 
•other  people's  wives,  he  who  is  bereft  of  fliith  (in  the  Vedas), 
and  he  who  derives  his  sustenance  by  selling  the  virtue  of  his 
wife.'^  These  men  of  sinful  conduct,  when  they  repair  to  the 
region  of  the  dead,  rot  in  hell  like  worms  that  live  upon  puss 
and  blood.*"^  These  five  are  avoided  by  the  Pitris,  the  deities, 
the  Snataka  Brahmanas,  and  other  regenerate  persons  that  are 
devoted  to  the  practice  of  penances. — '  "^^ 


Section  CXXXI. 

"Bhishma  said, — 'Then  all  the  highly  blessed  deities  and 
the  Pitris,  and  the  highly-blessed  Rishis  also,  addressing  the 
Pramathas,  said,**-— Ye  are  all  highly  blessed  beings.  Ye  are 
invisible  wanderers  of  the  night.  Why  do  you  afflict  those 
men  that  are  vile  and  impure  and  that  are  unclean  ?'*  What 
acts  are  regarded  as  impediments  to  your  power  ?  What,  in- 
deed, are  those  acts  in  consequence  of  which  ye  becoma  in- 
competenb  to  afflict  men  ?     What  are  those    acts  that  are   des- 

i_  .    I      — . ■■    II  .  I-  —  ■ .-, , • 9 

*  'Pramathas'  are  the  ghoatly   companions    of  Mahiideva.     Literallyi 
the  name  implies  'amitera,' — T. 


^arva.]  anucasana  pauva.  611 

tructive  of  Rakshasas  and  that  prevent  you  from  asserting  your 
power  over  the  habitations  of  men  ?^  Ye  wanderers  of  the 
night,  we  desire  to  hear  all  this  from  you  ! — * 

"  'The  Pramathas  said, — lien  are  rendered  unclean    by    acta 
of  sexual  congress.     They  who  do  not   purily    themselves   after 
such    acts,    they   who    insult    their   superiors,  they    who  from 
stupefaction  eat  different    kinds   of  meat,  the    man    also    who 
sleeps  at  the  foot  of  a    tree,^  he  who  keeps  any   animal    matter 
under  his  pillow  while    lying    down    for   sleep,  and  he  who  lies 
down  or  sleeps  placing  the  head  where  his  feet  should  be  placed 
or  his  feet  where  the  head  should  be  placed, — these  men  are  re- 
garded by  us  as  unclean.     Verily,  these  men  have  many   holes.* 
Those  also  are  numbered  in    the   same    class    who   throw   their 
phlegm  and  other  unclean  secretions  into  the  water.     Without 
doubt,  these  men  deserve  to    be    slain    and    eaten    up   by    us7 
Verily,  we  afflict  those  human    beings    who    are    endued    with 
such  conduct.     Listen  now  to  what  those   acts   are    which   are 
regarded  as  antidotes  and  in  consequence  of  which    we   fail    to 
do  any  injury  on  men.®     Those  men  upon  whose  persons    occur 
streaks  of  Gorochana,  or  who  hold    Vachas    in    their    hands,  or 
who  make  gifts  of  ghee  with  those  ingredients  that  go   by    the 
name  of  Akshata,  or  who   place   ghee   and   Akshata   on    their 
heads,"  or  those  who  abstain  from  meat,    are  incapable  of  being 
afflicted  by  us.     That  man  in  whose  house  the  sacred  fire  burns 
day  and  night  without  being  ever  put  out,^°  or  who   keeps    the 
skin  or  teeth  of  a  wolf  in  his  abode  or    a    hill-tortoise,  or   from 
whose  habitation  the  sacrificial  smoke  is  seen  to  curl  upwards,  or 
who  keeps  a  cat  or  a  goat  that  is  either   tawny  or  black  in  hue, 
is  £iee  from  our  power.^^     Verily,  those  house-holders  who  keep 
these  things  in  their  houses    always   find    them    free    from   the 
inroads  of  even  the  fiercest  spirits  that  live  on  carrion.-^^     Those 
beings  also,  that  like  us  range  through  different  worlds  in  pur- 
suit of  pleasure,  are  unable  to  do   any    injury    to   such    houses. 
Hence,  ye  deities,  should  meii  keep  such  articles  in  their  houses, 
— articles  that  are  destructive  of  Rakshasas    (and  other   beings 
of  the  kind).     We  have  thus  told   you    everything   about   that 
respecting  which  ye  had  great  doubts  ! — '  "^^ 


[Anus/^sanika 


Section  CXXXII. 


"Bhishma  said, — 'After  this,  the  Graiidsire  Brahmaii,  sprung 
from  the  primeval  lotus  and  resembling  the  lotus  (in  agreeable- 
ness  and  fragrance),  addressed  the  deities  with  Vasava,  the  lord 
of  Cachi,  at  their  head,^ — Yonder  sits  the  mighty  Naga  who  is 
a  resident  of  the  nether  regions.  Endued  with  great  strength 
and  energy,  and  with  great  prowess  also,  his  name  is  Renuka. 
He  is  certainly  a  great  being.^  Those  mighty  elephants  en- 
dued with  great  energy  and  power,  who  hold  the  entire  Earth 
with  her  hills,  waters,  and  lakes,^  should  be  interviewed  by 
this  Renuka  at  your  rec[uest.  Let  Renuka  go  to  them  and 
ask  them  about  the  mysteries  of  religion  or  duty  !* — Hearing 
these  words  of  the  Grandsire,  the  deities,  with  well-pleased 
minds,  commissioned  (the  elephant)  Renuka  to  where  those 
upholders  of  the  world  are.^ 

"  'Renuka,  proceeding  to  where  those  elephants  are,  ad- 
dressed them,  saying, — Ye  mighty  creatures,  I  have  been  com- 
manded by  the  deities  and  the  Pitris  to  question  you  about  the 
mysteries  of  religion  and  duty  !  I  desire  to  hear  you  discourse 
on  that  subject  in  detail.  Ye  highly -blessed  ones,  do  ye  dis- 
course on  the  subject  as  your  wisdom  may  dictate  ! — ® 

"  'The  (eight)  elephants  standing  in  the  eight  quarters  said, 
— ~0n  the  auspicious  eighth  day  of  the  dark  fortnight  in  the 
month  of  Kartika,  when  the  constellation  A(;lesha  is  in  the 
ascendant,  one  should  make  gifts  of  treacle  and  rice.'^  Casting 
aside  wrath,  and  living  on  regulated  diet,  one  should  make 
these  offerings  at  a  Craddha,  uttering  these  mantrus  the  while, 
•—Let  Valadeva  and  other  Nagas  possessed  of  great  strength,* 
let  other  mighty  snakes  of  huge  bodies  that  are  indestructible 
and  eternal,  and  let  all  the  other  great  snakes  that  have  taken 
their  birth  in  their  race,^  make  Vali  offerings  to  me  for  the 
enhancement  of  my  strength  and  energy  !  Verily,  let  my 
strength  be  as  great  as  that  of  the  blessed  Narayana  when  he 
raised  the  submerged  Earth  !^° — Uttering  these  Mantras,  one 
should  make  Vali  offerings  upon  an  anthill.  When  the  maker 
of  day  retires  to  his  chambers  in  the  west,  upon  the  anthill 
selected  should  offerings  be  made  of  raw  sugar  and    rice."     The 


Farva.]  anucasana  pauva.  613 

anthill  should  previously  be  scattered  with  Gajendra  flowers. 
Oflferings  should  also  be  made  of  blue  cloths  and  fragrant  un- 
guents." If  otferings  are  made  in  this  way,  those  beings  that 
live  in  the  nether  regions,  bearing  the  weight  of  the  upper 
regions  upon  their  heads  or  shoulders,  become  well-pleased  and 
gratified.  As  regards  ourselves,  we  also  do  not  feel  the  labour 
of  upholding  the  Earth,  in  consequence  of  such  ofi'erings  being 
made  to  us.^^  Afflicted  with  the  burthen  we  bear,  even  this  is 
what  we  think  (beneficial  for  men\  without  the  slightest  regard 
for  selfish  concerns.  Brahmanas  and  Kshatriyas  and  Vai^yas 
and  Cudras,  by  observing  this  rule  for  a  full  year,  fasting  on 
each  occasion,  acquire  great  merits  from  such  gifts.'^*  We  think 
that  the  making  of  such  Vali  offerings  on  the  anthill  is  really 
fraught  with  very  superior  merits.^^  By  making  such  offer- 
ings, one  is  regarded  as  doing  the  duties  of  hospitality  for  a 
hundred  years  to  all  the  mighty  elephants  that  exist  in  the 
three  worlds." — Hearing  these  words  of  the  mighty  elephants, 
the  deities  and  the  Pitris  and  the  highly-blessed  Rishis,  all 
applauded  Renuka.'  '" 


Section  CXXXIII. 

"  'Mahegwara  said, — Searching  your  memories,  excellent  are 
the  duties  ye  all  have  recited.  Listen  all  of  you  now  to  me  as 
I  declare  some  mysteries  relating  to  religion  and  duty.^  Only 
those  persons  whose  understandings  have  been  set  on  religion 
and  who  are  possessed  of  faith,  should  be  instructed  in  respect 
of  those  mysteries  of  duty  and  religion  that  are  fraught  with 
high  merits.''  Hear  what  the  merits  are  that  become  his  who, 
with  heart  free  from  anxiety,  gives  food  every  day,  for  a  month, 
to  kine  and  contents  himself  with  one  meal  a  day  throughout 
such  period.'  The  kine  are  highly  blessed.  They  are  regarded 
as  the  most  sacred  of  all  sacred  things.  A^'erily,  it  is  they 
that  are  upholding  the  three  worlds  with  the  deities,  Asuras, 
and  human  beings.*  Respectful  services  rendered  to  them 
are  fraught  with  high  merit  and  grave  consequences.  That 
man  who  every  day  gives  food  to  kine  advances  every  day  is 
religions  merit.*     Formerly  in  the  Krita  age   I    had    expressed 


614  liAHABHARATA.  [Anucdsanika 

my  approval  of  these  creatures.  Afterwards  Brahman,  born  of 
the  primeval  lotus,  solicited  me  (to  show  kindness  towards 
kine).*^  It  is  for  this  reason  that  a  bull  to  this  day  stands 
as  the  device  on  my  standard  overhead.  I  always  sport  with 
kine.  Hence  should  kine  be  worshipped  by  all.''  Kine  are 
possessed  of  great  power.  They  are  givers  of  boons.  If  wor^ 
shipped,  they  would  grant  boons.  That  person  who  gives  food 
to  kine  even  for  a  single  day  receives  from  those  beneficent 
creatures  for  that  act  a  fourth  part  of  the  merits  he  may  win' 
by  all  his  good  acts  in  life. — '  "® 


Section  CXXXIV. 

"  'Skanda  said, — I  shall  now  declare  a  duty  that  is  approv- 
ed of  by  me.  Do  ye  listen  to  it  with  concentrated  attention. 
That  person  who  takes  a  little  earth  from  the  horns  of  n  bull 
of  blue  complexion,^  smears  his  body  therewith  for  three  days, 
and  then  performs  his  ablutions,  acquires  great  mei'its.  Hear 
what  those  merits  are.  By  such  an  act  he  would  wash  away 
every  stain  and  evil,  and  attain  to  sovereign  sway  hereafter.^ 
As  many  times  he  takes  his  birth  in  this  world,  so  many  times 
does  he  become  celebrated  for  his  heroism.  Listen  now  to 
another  mystery  unknown  to  all.^  Taking  a  vessel  of  copper 
and  placing  therein  some  cooked  food  after  having  mixed  it 
with  honey,  one  should  offer  it  as  Vali  unto  the  rising  Moon 
on  the  evening  of  the  day  when  that  luminary  is  at  full.*  Do 
ye  learn,  with  faith,  what  the  merits  are  of  the  person  that 
acts  in  this  way.  The  Saddhyas,  the  Rudras,  the  Adityas, 
the  Vi^wedevas,  the  twin  A9win3,^  the  Maruts,  and  the  Vasus. 
all  accept  that  offering.  By  such  an  offering,  Soma  increases 
as  also  ocean,  that  vast  receptacle  of  waters.  This  duty  that 
is  declared  by  me  and  that  is  unknown  to  all,  if  performed,  is 
certainly  fraught  with  great  happiness. — ® 


,  *  'Anujnatah'  literally  implies  'permitted.'  'These  creatures,'  i.  e-, 
"kine,  'were  permitted  by  me,'  means,  perliaps,  that  they  became  my 
favourites.  Brahman,  it  is  said,  solicited  Mahe9wara  to  accept  some 
kine  in  gift  I  he  latter  did  accept  some,  and  adopt  from  that  time  the 
device  yf  the  bull  on  hifj  flag.— T, 


Pdrva.]  ANUCASANA  PART  a!  615 

"'Vishnu  snid, — That  person  who,  endued  with  faith  and 
freed  from  malice,  listens  every  day  with  concentrated  atten- 
sion  to  the  mysteries  in  respect  of  religion  and  duty  that  are 
preserved  by  the  high-souled  deities  and  those  mysteries  also 
of  the  same  kind  that  are  preserved  by  the  Tlishis,  has  never 
to  succumb  to  any  evil.  Such  a  person  becomes  also  freed 
from  every  fearJ"^  That  man  who,  with  his  senses  under 
thorough  control,  reads  these  sections  which  treat  of  these  aus- 
piciou-  and  meritorious  duties,  together  with  their  mysteries,— 
duties  that  have  been  declared  (by  the  previous  speakers), — ac- 
quires all  tiie  merits  that  attach  to  their  actual  performance." 
Sin  can  never  overmaster  him.  Verily,  such  a  man  can  never 
be  stained  with  faults  of  any  kind.  Indeed,  one  wins  abund- 
ant merits  by  reading  these  mysteries  (as  declared),  or  by 
reciting  them  to  others,  or  by  hearing  them  recited.^"  The 
deities  and  the  Pitris  eat  for  ever  the  Havi  and  the  Kavi  offer- 
ed by  such  a  creature.  Both  these,  in  consequence  of  the 
virtues  of  the  otferer  become  inexhaustible.  Even  such  Is  the 
merit  that  attaches  to  the  person  who.  with  concentrated  at- 
tention, recites  these  mysteries  to  foremost  of  Brahmanas  on 
days  of  the  full  moon  or  the  new  moon.-^^  Such  a  person,  in 
consequence  of  such  an  act,  becomes  steady  in  the  observance 
of  all  duties.  Beauty  of  form  and  prosperity  also  become  his. 
He  succeeds,  besides  this,  in  becoming  the  favourite,  for  all 
time,  of  the  Rishis  and  the  deities  and  the  Pitris.^^  If  a  per- 
son becomes  guilty  of  all  sins  save  those  which  are  classed  as 
grave  or  heinous,  he  becomes  cleansed  of  them  all  by  only  lis- 
tening to  the  recitation  of  these  mysteries  about  religion  and 
duty.— '^3 

"Bhishma  continued. — 'Even  these,  0  king  of  men,   are  the 

j  mysteries  in    respect    of    religion    and   duty    dwelling    in    the 

I  breasts  of  the  deities.     Held  in  high    respect   by   all    the   gods 

j  and  promulgated  by  Vyasa,  they  have  now   been    declared    by 

me  for  thy  benefit.     One  who  is    conversant  with    religion    and 

duty  thinks  that  this  excellent  knowledge  is  even    superior   (in 

value)  to  the  whole   Earth    full    of  riches    and    wealth."     This 

knowledge  should  not  be  imparted  to  one  that  is  berelt  of  faith, 

or  to  one  that  is  an  athiest,  or  to  one  that  has  fallen  away  from 


616  MAHAHHARATA.  [Anuc^saixifca 

the  duties  of  his  order,  or  to  one  that  is  destitute  of  compas- 
sion, or  to  one  that  is  devoted  to  the  science  of  empty  dis- 
putations, or  to  one  that  is  hostile  to  one's  preceptors,  or  to 
one  that  thinks  all  creatures  to  be  different  from  oneself.'  "" 


Section  CXXXV. 

"Yudhishthira  said, — ^"Who  are  those  persons,  O  Bharata, 
from  whom  a  Brahmana  in  this  world  may  accept  his  food  ? 
From  whom  may  a  Kshatriya,  a  Vai9ya,  and  a  Cudra  take 
their  food  respectively  ?'^ 

"Bhishraa  said, — 'A  Brahmana  may  take  his  food  from  ano- 
ther Brahmana  or  from  a  Kshatriya  or  a  Vaigya,  but  he  must 
never  accept  food  from  a  Cudra.^  A  Kshatriya  may  take  his 
food  from  a  Brahmana,  a  Kshatriya,  or  a  Vaigya.  He  must, 
however,  eschew  food  given  by  Cudras  who  are  addicted  to  evil 
ways  and  who  partake  of  all  manner  of  food  without  any 
scruple.^  Brahmanas  and  Kshatriyas  can  partake  of  food  given 
by  such  Vai^yas  as  tend  the  sacred  fire  every  day,  as  are  fault- 
less in  character,  and  as  perform  the  vow  of  Chaturmasya.* 
But  the  man  who  takes  food  from  a  Cudra,  swallows  the  very 
abonimation  of  the  Earth,  and  drinks  the  excretions  of  the 
human  body,  and  partakes  of  the  filth  of  all  the  world.^  He 
partakes  of  the  very  filth  ot  the  Earth  who  takes  his  food  thus 
from  a  Cudra.  Verily,  those  Brahmanas  that  take  their  food 
from  Cudras,  take  the  dirt  of  the  Earth.*  If  one  engages  in 
the  service  of  a  Cudra,  one  is  doomed  to  perdition  though  one 
may  duly  perform  all  the  rites  of  one's  order.  A  Brahmana,  a 
Kshatriya,  or  a  Vaic^ya,  so  engaging,  is  doomed,  although  de- 
voted to  the  due  performance  of  religious  rites.^  It  is  said  that 
a  Brahimana's  duty  consists  in  studying  the  Vedas  and  seeking 
the  welfare  of  the  human  race  ;  that  a  Kshatriya's  duty  con 
sists  in  protecting  men,  and  that  a  Vai9ya's  in  promoting  their 
material  prosperity.®  A  Vai(jya  lives  by  distributing  the  fruits 
of  his  own  acts  and  agriculture.  The  breeding  of  kine  and 
trade  are  the  legitimate  work  in  which  a  Vaigya  may  engage 
without  fear  of  censure.**  The  man  who  abandons  his  own 
proper   ojcupitiou    and    betj.ke3    himself  to    that    of  a    Cudra, 


Parva.]  ANt70\SA.NA   PARVA.  G17 

should  be  considered  as  a  Cudra  and  on  no  account  should    any 
food  be   accepted    from  him.^°     Professors   of  the   healing  art, 
mercenary  soldiers,  the  priest  who  acts  as  warder  of  the  house, 
and  persons  who  devote  a   whole   year   to    study    without   any 
profit,  are  all  to  be   considered   as   Cudras.^^     And   those   who 
impudently  partake  of  food  offered  at  ceremonials  in  a  Cudra's 
house,  are  afflicted  with  a  terrible  calamity.     In  consequence  of 
partaking  such  forbidden  food   they  lose    their  family,  strength, 
and  energy,  and  attain  to  the  status  of  lower  animals,  descending 
to  the  position  of  dogs,  fallen  in  virtue  and  devoid  of  all  religious 
observances.^-'^^    He  who  takes  food  from  a  physician  takes  that 
which  is  no  better  than  excrement  ;  the  food  of  a  harlot  is  like 
urine  ;  that  of  a  skilled  mechanic  is  like  blood.^*  If  a  Brahmana 
approved    by    the  good,  takes  the  food  of  one  who  lives  by   hia 
learning,  he    is  regarded  as  taking    the    food   of  a  Cudra.     All 
good  men  should  forego  such  food."     The  food  of  a    person  who 
is  censured  by  all  is  said    to    be    like   a  draught    from   a   pool 
of  blood.     The  acceptance    of  food    from    a    wicked    person    is 
considered  as  reprehensible   as   the  slaying  of  a    Brahmana." 
One  should  not  accept  food  if  one  is  slighted  and    not   received 
with  due  honors  by  the  giver.     A    Brahmana,  who   does   so,  is 
soon  overtaken  by  disease,  and  his  race  soon  becomes  extinct.^^ 
By  accepting  food  from   the  warder   of  a  city,  one   descends  to 
the  status   of  the   lowest   outcaste.*®     If  a   Brahmana   accepts 
food  from  one  who  is  guilty  of  killing  either  a  cow  or   a    Brah- 
mana or  fron"!  one  who  has  committed  adultery  with  his  precep- 
tor's wife  or  from  a  drunkard,  he  helps  to  promote  the    race    of 
Rakshasas,^^     By   accepting    food    from    a    eunuch,  or  from  an 
ungrateful  person,  or  from  one  who  has  misappropriated  wealth 
entrusted  to  his  charge,  one  taken  birth  in   the    country  of  the 
Savaras  situated  beyond  the  precincts   of  the  middle  country.'^** 
I  have  thus  duly  recited  to   thee    the    persons  from  whom  food 
may  be  accepted  and  from    whom  it  may    not.     Now    tell    me, 
O  son  of  Kunti,  what  else  dost  thou    wish    to    hear    from    me 
today."" 


(    7^^    ] 


[Anug'isanika 


Section  CXXXVI. 

"YuJhishthira  said, — 'Thou  hast  told  me  in  full  of  those 
from  whom  food  may  be  accepted,  and  of  those  from  whom  it 
should  not  be  taken  ?^  But  I  have  grave  doubts  on  one  point. 
Do  thou,  O  sire,  enlighten  me  ;  do  thou  tell  me  what  expiation 
a  Brahmana  should  make  ^for  the  sin  he  incurs)  upon  accept- 
ing the  different  kinds  of  food,  those  especiall}^  offered  in  honor 
of  the  gods  and  the  oblations  made  to  deceased  ancestors.'^ 

"Bhishma  said, — 'I  shall  tell  thee,  0  prince,  how  high-souled 
Brahmanas  may  be  absolved  from   all  sin  incurred  by  accepting 
food  from  others.^     In  accepting  clarified  butter,  the   expiation 
is  made  by  pouring  oblations  on    the    fire,  reciting  the  Savitri 
hymn.     In  accepting   sesamum,  0  Yudhishthira,   the  same  ex- 
piation has  to  be  made.*     In  accepting  meat,  or  honey,  or  salt, 
a  Brahmana  becomes  purified  by   standing  till  the  rising  of  the 
Sun.^     If  a  Brahmana    accepts  gold  from  any  one,  he  becomes 
cleansed  of  all  sins  by   silently  reciting  the   great  Vedic  prayer 
(Gayatri)  and  by  holding  a  piece  of  iron    in    his   hand   in    the 
presence    of  the    public.     In    accepting    money    or   clothes   or 
women  or  gold,  the  purification  is    the    same   as   before.®"^     Ini 
accepting  food,  or  rice  boiled  in    milk  and  sugar,  or   sugarcane! 
juice,  or   sugar   cane,  or  oil,  or   any  sacred  thing,  one  becomes] 
purified  by   bathing   thrice   in   the  course  of  the  day,  viz.,  at] 
morn,  noon    and   eve.^     If  one   accepts   paddy,  flowers,  fruits,] 
water,  half-ripe   barley,     milk,  or   curdled    milk,   or   anything 
made  of  meal  or  flour,  the  expiation  is  made   by    reciting   the] 
Gayatri  prayer  a  hundred  times.'-^     In  accepting  shoes  or  clothes! 
at   obsequial   ceremonies,  the   sin  is  destroyed  by    reciting   de- 
voutly the   same   hymn  a  hundred  times.^°     The  acceptance  ofl 
the   gift    of  land  at  the  time  of  an  eclipse  or  during  the  period 
of  impurity,  is   expiated  by  observing  a  fast  during   three   suo- 
cessive    nights.^^     The    Brahmana    who    partakes   of  oblations! 
offered   to   deceased   ancestors,  in  course  of  the  dark  fortnight, 
is  purified    by  fasting  for  a  whole  day  and    night.^^     Without 
performing  his  ablutions  a  Brahmana  should  not  say  his  evening 
prayers,  nor   betake  himself  to   religious   meditation,  nor   take] 


Parva.]  anucasana  pakva.  G19 

his  food  a  second  time.     By  so  doing  he  is  purified.'^     For  this; 
reason    the    Craddha    of  deceased  ancestors  has  been    ordained 
to  be    performed  in  the  afternoon  and  then  the  Brfihraana  who 
has  been  invited   beforehand   should   be    feasted."     The    Brah 
maua  who  partakes  of  food  at  the  house  of  a   dead    person    on 
the  third  day    after  the   death,  is    purified    by    bathing   three 
times  daily  for    twelve  days."     After  the  expiration    of  twelve 
days,  and 'going  thi-ough  the  purification   ceremonies    duly,  the 
sin  is   destroyed  by    giving   clarified    butter   to   Brilhmanas.^* 
If  a  man  takes  any  food  in  the  house  of  a  dead  person,  within 
ten  days  after  the  death,   he  should   go    through  all   the  expia- 
tions before    mentioned,  and  should  recite    the    Savitri    hymn 
and  do  the    sin-destroying  Ishti   and    Kushmanda    penances.^' 
The    Brahmana  who  takes    his    food   in    the    house    of  a    dead 
person  for    three    nights,  becomes    purified   by    performing  his 
ablutions   thrice   daily    for  seven  days,  and  thus  attains  all  the 
objects   of  his   desire,  and  is  never  troubled  by  misfortunes.*®"^' 
The    Brahmana  who  takes  hib  food  in  the  company    of  Cudras, 
is   purged    from    all  impurity  by  duly  observing  the  ceremonies 
of  purification."'*     The  Brahmana  who  takes    his    food    in    the 
company  of  Vai9yas  is  absolved  from  sin,  by  living  on  alms  for 
three  successive  nights.^*     If  a    Brahmana  takes   his  food  with 
Kshatriyas,  he  should    make    expiation    by    bathing   with    his 
clothes  on.'"     By  eating  with  a  Cudra  from  off  the  same   plate 
the  Oudra  loses  his  family  respectability ;  the  Vai9ya  by  eating 
from  off  the  same  plate  with    a    Vai9ya,  loses    his    cattle    and 
friends.     The  Kshatriya  loses  his  prosperit\',  and  the  Brahmana 
his  splendour  and  energy.-^     In  such    cases,   expiations   should 
be  made,  and  propitiatory  rites  should   be   observed,  and    obla- 
tions offered  to  the  gods.     The  Savitri  hymn   should  be   recited 
and   the    Revati   rites   and    Kushmanda    penances   should    be 
observed  with  the  view  of  destroying  the  sin.-*     If  any    of  the 
above  four  classes  partake  of  food    partly  eaten  by  a    person    of 
any  other  class,  the  expiation  is  undoubtedly  made  by  smearing 
the  body  with  auspicious  substances  like  Rochana,  Durba  grass, 
and  turmeric'  "-" 


[Anuc(isunika 


Section  CXXXVII. 

"Yudhishthira  said, — '0  Bharata,  of  the  two  things  chanty 
and  devotion,  do  thou  condescend  to  tell  me,  O  sire,  which  is 
the  better  in  this  world  ?  Do  thou,  by  this,  remove  a  great 
doubt  from  my  mind.'^ 

"Bhishma  said, — 'Do  thou  listen  to  me  as  I  recite  the  names 
of  the  princes  who  having  been  devoted  to  virtue,  and   having 
cleansed  their  hearts  by  penances  and    practised  gifts  and  other 
acts  of  righteousness,  undoubtedly    attained    to    the    different 
celestial  regions.^     The  Rishi  Atreya  revered   by    all,  attained, 
O  monarch,  to  the  excellent  celestial  regions,  by  imparting  the 
knowledge  of  the  unconditional   Supreme  Being  to  his  pupils.^ 
King  Civi  the  son  of  U^inara,  by  offering  the  life   of  his   dear 
son,  for   the   benefit   of  a  Brahmana,  was  translated  from  this 
world    to   heaven.*      And    Pratardana   the   king   of  Kacji,  by 
giving  his  son  to  a  Brahmana,  secured  to   himself  unique    and 
undying  fame  in  this  as  well  as  in    the    other   world.^     Ranti- 
deva,  the  son   of  Sangkriti,  attained  to  the  highest  heaven  by 
duly  making  gifts  to  the  high-souled  Va^ishtha.^     Devavriddha 
too  went  to  heaven  by  giving  a  hundred-ribbed    and   excellent 
golden   umbrella   to  a  Brahmana  for  a  sacrifice/     The  worship- 
ful Amvarisha  too  has  attained  to  the   region   of  the   gods,  by 
making  a  gift   of  all   his   kingdom   to   a    Brahmana    of  great 
power.^     King  Janamejaya  of  the  solar  race,  went  to  the  high- 
est  heaven  by    making   a   gift    of  earrings,  fine    vehicles,  and 
cows   to   Brahmanas.^     The  Royal   sage   Vrishadarvi  went   to 
heaven  by  making  gifts  of  various  jewels  and  beautiful   houses 
to  Brahmanas/*^     King  Nimi  of  Vidarva,  attained   to   heaven 
with  his  sons,  friends  and  cattle,  by  giving    his   daughter   and 
kingdom  to  the   high-souled   Agastya."     The  far-famed  Rama 
the    son   of   Jamadagni   attained    to   the    eternal   regions,  far 
beyond   his   expectation,    by   giving    lands   to     Brahmanas/^ 
Va^ishtha,  the   prince   of  Brahmanas,  preserved   all   the  crea- 
tures at  a  time  of  great  drought   when   the   god    Parjanya  did 
not  bestow  his  grateful  showers   upon    the    Earth,  and    for  this 
act  he  has  secured  eternal  bliss  for  himself."     Rama  the  son  of 


Parva.]  anucasana  parva.  621. 

Dacjaratha,  whose  fame  is  very  high    in  this  world,  attained  to 
the  eternal  regions  by    making    gifts   of  wealth    at  sacrifices.^* 
The  far-famed  royal  sage    Kakshasena    went  to  heaven  by  duly 
making  over  to  the  high-souled  Va(;ishtha  the  wealth  which  he 
had  deposited  with  hini.^^     Marutta  the  son    of  Abikshita   and 
the  grandson  of  Karandhama,  by  giving  his  daughter  in  marri- 
age to  Angiras,  immediately  went  to  heaven.^®     The  highly  de- 
vout king  of  Panchala,  Brahmadatta,  attained  the  blessed  way 
by  giving  away   a  precious  conch-shell.^^     King   Mitrasaha,  by 
giving  his  favourite  wife  Madayanti  to  the  high-souled    VaQLsh- 
tha,  ascended   to  Heaven.^^     Sudyumna,  the  son    of  Manu,  by 
causing  the    proper  punishment  to  be  inflicted  upon    the    high- 
souled  Likhita,  attained  to  the  most  blessed  regions.^^    The  cele- 
brated royal  sage  Sahasrachitta  went  to  the  blessed  regions,  by 
sacrificing  his  dear  life  for  the  sake  of  a  Brahmana."'*     The  king 
Catadyumna    went   to  heaven  by  giving  to  Maudgala  a  golden 
mansion    replete    with  all    the  objects  of  desire."^     In    ancient 
times,  king  Sumanyu   by    giving    to   Candilya    heaps   of  food 
looking  like  a  hill,  proceeded  to   Heaven."-     The  Calwa   prince 
Dyutimat  of  great  splendour  attained  to  the  highest  regions  by 
giving  his  kingdom  to   Richika."^     The  royal   sage   Madira9wa 
by  giving  his  slender-waisted  daughter  to    Hiranyahasta    went 
to   the  region  of  the  gods.-*     The  lordly  Lomapada  attained  all 
the  vast  objects  of  his  desire  by  giving   his   daughter   Canta  in 
marriage    to    Rishya^ringa."^     The  royal   sage    Bhagiratha,  by 
giving  his  famous  daughter  Hansi  in  marriage  to  Kautsa,  went 
to  the  eternal  regions.-*     King  Bhagiratha  by  giving   hundreds 
and  thousands  of  kine  with  their  young  ones  to  Kohala  attain- 
ed to  the  most  blessed  regions.^^     These  and    many  other    men, 
0  Yudhishthira,  have  attained  to  heaven,  by  the  merit  of  their 
charities  and  penances  and  they  have  also  returned  from  thence 
again  and  ao^ain.-^     Their  fame  will  endure  as  long  as  the  world 
will  last.     I  have  related  to    thee,  O    Yudhishthira,  this   story 
of  those  good  householders  who  have  attained  to  eternal  regions 
by   dint   of  their  charities   and  penances.^''     By  their  charities 
and  by  performing  sacrifices  and  by  procreating  oftspring,  these 
people   have   attained   to    the  heavenly  regions.^"     O  foremost 
sciou   of  Kuru's  race,  by   always   performing   acts   of  charity, 


622  MAHABHARATA.  [Aiiucfisanikci 

these  men  applied  their  virtuous  intellects  to  the  performance- 
of  sacrifices  and  charities,^^  O  mighty  prince,  as  night  has 
approached  I  shall  explain  to  thee  in  the  morning  whatever 
doubts  may  arise  in  thy  mind.'  "^^ 


i 


Section  CXXXVIII. 

"Yudhishthira  said, — 'I  have  heard  from  thee,  0  sire,  the 
names  of  those  kings  that  have  ascended  to  Heaven,  O  thou 
whose  power  is  great  in  the  observance  of  the  vow  of  truth  by 
following  the  religion  of  gift.^  How  many  kinds  of  gift  are 
there  that  should  be  given  ?  What  are  the  fruits  of  the 
several  kinds  of  gifts  respectively  ?^  For  what  reasons  what 
kinds  of  gifts  made  to  what  persons  are  productive  of  merits  ? 
Indeed,  unto  what  persons  should  what  gifts  be  made  ?  For 
what  reasons  are  how  many  kinds  of  gifts  to  be  made  ?  I  desire 
•  to  hear  all  this  in  detail.'^ 

"Bhishma  said, — 'Listen,  0  son  of  Kunti,  in  detail    to    me^ 

0  sinless  one  as  I  discourse    on    the    subject    of  gifts.     Indeed, 

1  shall  tell  you,  O  Bharata,  how  gifts  should  be  made  unto  all 
the    orders    of  men.*       From    desire    of  merit,  from    desire   of 
profit,  from   fear,   from    free    choice,  and    from    pity,  gifts   are 
made,  O  Bharata  !     Gifts,  therefore,  should  be  known  to  be  of 
five  kinds.     Listen  now  to  the  reasons  for  which   gifts  are  thus 
distributed  into  five  classes,^     With    mind    freed    from    malice 
one  should  make  gifts  unto    Brahmanas,  for   by    making    gifts 
unto  them  one  acquires  fame  here  and  great    felicity    hereafter. 
(Such  gifts  are  regarded  as  made  from  desire  of  merit),®     He  is 
in  the  habit  of  making  gifts ;  or  he  will  make    gifts  ;  or  he  has 
already  made  gifts  to  me.     Hearing  such  words    from  solicitors 
one  gives  away  all  kinds  of  wealth   unto  a    particular    solicitor, 
(Such  gifts  are  regarded  as  made  from  desire  of  profit),^     I  am 
not  his,  nor  is  he    mine.     If  disregarded,  he    may    injure    me. 
From  such  motives  of  fear    even    a  man    of  learning   and    wis- 
dom   may   make  gifts  unto  an    ignorant    wretch.     (Such    gifts 
are  regarded  as  made  from    fear),^     This   one    is    dear   to    me. 
I    also   am    dear    to    him.    Influenced    by    considerations   like 
these,  a  person  of  intelligence,  freely  and  with  alacrity,  makes 


Parva.)  inucasana  parva^  623 

gifts  unto  a  friend."  (Such  gifts  are  regarded  as  made  from 
free  choice).  The  person  that  solicits  me  is  poor.  He  is,  again, 
gratified  with  a  little.  From  considerations  such  as  these,  one 
should  always  make  gifts  unto  the  f)Oor,  moved  by  pity. 
(Gifts  made  from  such  considerations  are  regarded  as  made 
from  pity).^®  These  are  the  five  kinds  of  gift.  They  enhance 
the  giver's  merits  and  fame.  The  Lord  of  all  creatures  (Brah- 
man himself )  has  said  that  one  should  always  make  gifts 
according  to  one's  power.'  "^^ 


Section  CXXXIX. 

"Yudhishthira  said, — 'O  grandsire,  thou  art  possessed  of 
great  wisdom.  Indeed,  thou  art  fully  conversant  with  every 
branch  of  learning.  In  our  great  race  thou  art  the  only  in- 
dividual that  swellest  with  all  the  sciences.^  I  desire  to  hear 
from  thee  discourses  that  are  interwoven  with  Religiun  and 
Profit,  that  lead  to  felicity  hereafter,  and  that  are  fraught 
with  wonder  unto  all  creatures  !'^  The  time  that  has  come  is 
fraught  with  great  distress.  The  like  of  it  does  not  generally 
come  to  kinsmen  and  friends.  Indeed,  save  thee,  0  foremost 
of  men,  we  have  now  none  else  that  can  take  the  place  of  an 
instructor  !'  If,  0  sinless  one,  I  with  my  brothers  deserve  thy 
favour,  it  behooveth  thee  to  answer  the  question?  I  desire  to 
ask  thee  1*  This  one  is  Narayana  who  is  endued  with  every 
prosperity  and  is  honored  by  all  the  kings.  Even  he  wait  upon 
thee,  showing  thee  every  indulgence  and  honoring  thee  greatly.^ 
It  behooveth  thee  to  discourse  unto  me,  through  affection,  for 
my  benefit  as  also  for  that  of  my  brothers,  in  the  presence  of 
Vasudeva  himself  and  of  all  these  kings.'  "® 

Vai^ampayana  continued, — "Hearing  these  words  of  king 
Yudhishthira,  Dhishma,  the  son  of  the  river  called  after  Bhagi- 
ratha,  filled  with  joy  in  consequence  of  his  affection  for  the 
monarch  and  his  brothers,  said  what  follows.*^ 

"Bhishma  said, — 'I  shall  certainly  recite  to  thee   discourses, 


*  'Saniblirama'    here  means,  probably,  joy,  or  that  gratification  which 
shows  it  elf  in  horripilation.     It  may  also  mean  alacrity. — T. 


C24  MARARHARATA.  [Aniic<is/inika 

that  are  delightful,   on  the  subject,  0  king,  of  the    puissance  of 
this  Vishnu  as  displayed  in  days  of  yore  and    as  I    have   heard 
(from  my  preceptors).^     Listen  to  me   also   as   I   describe   the 
puissance  of  that  great  god  who  has  a  bovine   bull   for   his  de- 
vice.    Listen  to  me  as   I  narrate^also  the  doubt   that  filled  the 
mind   of  the   spouse   of  Rudra   and    that   of  Rudra  himself.^ 
Once  on  a  time  the  righteus-souled   Krishna    observed   a   vow- 
extending  for  two  and  ten  years.     For  beholding   him  who  had 
gone  through  the  rite   of  initiation    for    the    observance   of  hia 
great  vow,  there  came  to  that  place  Narada   and  Parvata,  and 
the  Island-born  Krishna,  and  Dhaumya,  that  foremost  of  silent 
reciters,    and   Devala,   and    Ka^yapa,    and    Hastika(;yapa.^°"^^  , 
Other  Rishis  alsO;  endued  with  Diksha  and  self-restraint,  followed  ' 
by  their  disciples  and  accompanied  by  many  Siddhas  and  many 
ascetics   of  great    merit,   came   there.^-     The   son    of    Devaki 
offered  them  such  honors  of  hospitality  as  are    deserving  of  the 
highest  praise  and  as  are  offered  unto  the  gods    alone.^^     Those 
great  Rishis  sat  themselves   down   upon   seats   some   of  which  1 
were  green  and  some  endued  with  the  complexion    of  gold  and 
some  that  were  fraught  with  the  plumes   of  the    poacock    and 
some  that  were  perfectly  new  and    fresh.^*     Thus   seated,  they 
began   to   converse   sweetly     with   one     another   on    subjects 
connected     with     Religion    and     duty   as   also     with     m.any 
royal   sages   and  deities."     At  that   time    the   energy,   in   the 
form  of  fire,  of  Narayana,  rising  from  the    fuel   that   consisted 
of  the  rigid  observance  of  his  vow,  issued  out  of  the   mouth  off 
Krishna  of  wonderful    feats."     That   fire   began   to   consume 
those  mountains  with  their  trees  and  creepers   and  little  plants, 
as  also  with  their  birds  and  deer  and    beasts   of  prey   and   rep- 
tiles.^^     Soon  the  summit  of  that    mountain   presented  a   dis- 
tressing and  pitiful  appearance.     Inhabited   by    animals   of  di- 
verse kinds  which  began  to  utter   cries   of  woe   and   pain,  the 
summit  soon  became    bereft  of  every    living   creature."     That 
fire  of  mighty   flames,  having   consumed   everything   without 
living  a  remnant,  at  last  came  back    to   Vishnu    and   touched 
his  feet  like    a   docile   disciple."     That   crusher   of  foes,  viz., 
Krishna,  beholding    that    mountain    burnt,  cast   a   benignant 
look  upon  it  and  thereby  brought  it   back  to   its   former   condi-l 


pHirva.]  ANUC.\SAN\  PARVA!  62.' 

tion.'^**  That  mountain  thereupon  once  more  became  adorned 
with  flowering  trees  and  creepers,  and  once  more  echoed  with 
the  notes  and  crie.^  of  birds  and  deer  and  animals  of  prey  and 
reptiles."^  Seeing  that  wonderful  and  inconceivable  sight,  all 
the  ascetics  become  amazed.  Their  hair  stood  on  its  ends  and 
their  vision  was  disturbed  with  tears.-^  That  foremost  of 
speakers,  Narayana,  beholding  those  Rishis  thus  filled  with 
wonder,  addressed  them  in  these  sweet  and  refreshing  words  -.'^^ 
— Why,  indeed:  has  wonder  filled  the  hearts  of  this  assemblage 
of  Rishis,  these  ascetics  that  are  always  free  from  attachment 
of  every  kind,  that  are  divested  of  the  idea  of  m.eum,  and  that 
are  fully  conversant  with  every  sacred  science  1^^  It  behooveth 
these  Rishis  possessed  of  wealth  of  penances  and  freed  from 
every  stain  to  explain  to  me  truly  this  doubt  that  has  arisen 
in  my  mind  ! — -^ 

"  'The  Rishis  said, — It  is  thou  that  createst  all  the  worlds, 
and  it  is  tliou  that  destroyest  them  again.  Ifc  is  thou  that  art 
"Winter,  it  is  thou  that  art  Summer,  and  it  is  thou  that  art  the 
season  of  rains."''  Of  all  the  creatures,  mobile  and  immobile, 
that  occur  on  Earth,  thou  art  the  father,  thou  art  the  mother, 
thou  art  the  master,  and  thou  art  the  origin  ■'''  Even  this, 
O  slayer  of  Madhu,  is  a  matter  of  wonder  and  doubt  with  us. 
O  source  of  all  auspiciousness,  it  behooveth  thee  to  expound  to 
us  that  doubt,  viz.,  the  issue  of  fire  from  thv  mouth. "^  Our 
fears  being  dispelled,  we  shall  then,  0  Hari,  recite  to  thee  what 
we  have  heard  and  seen  ! — -'■' 

" 'Vasudeva  said, — The  fire  that  issued  from  mv  mouth  and 
that  resembles  the  all-consuming  Yuga-fire  in  splendour,  and 
by  which  this  mountain  has  been  crushed  and  scorched,  isi 
nothing  else  than  the  energy  of  Vishnu.''"  Ye  Rishis,  ye  are 
persons  that  have  subjugated  wrath,  that  have  brought  your 
senses  under  complete  control,  that  are  endued  with  wealth  of 
penances,  and  that  are  very  gods  in  puissance.  Yet  \  e  have 
suffered  yourselves  to  be  agitated  and  distressed  !^^  T  am  now 
engaged  wholly  with  the  observances  relating  to  a  rigid  vow. 
Verily,  in  conse(|uence  of  my  observing  the  vows  of  an  asceti<*, 
a  fire  issued  from  my  mouth.  It  behooves  you  not  to  suf^or 
yourselves  to  be    agitated.''-     It  is    for   observing    a    rigid    vow 

(     71)     ] 


626  kahabhabata;  [Anu'^=i8anifc& 

that  I  came  to  this  delightful  and   auspicious    mountain.     Th« 
object  that  has  brought  me  here   is  to   acquire   by   the   aid   of 
peuances  a  son  that  would  be  my  equal  in   energy.^*     In    con- 
sequejice  of  my  penances,  the  Soul  existing   in    my   body   be- 
came transformed  into  fire  and  issued    out  of  my  mouth.     That 
fire  had  repaired    to   behold   the   boon-giving    Grandsire    of  all 
the   universe.^*      The   Grandsire,  ye   foremost    of  ascetics,  told 
my  soul  that  half  the  energy  of  the  great  god  having   the   bull 
for  his  device  would  take  birth  as  my  son.^^     That  fire,  return- 
ing from  its  mission,  has  come  back  to  me  and    approached  my 
feet  like  a  disciple   desirous   of  serving    me   dutifully.     Indeed, 
•casting  off  its  fury  it  has  come  back  to  its  own   proper  nature.^* 
I    have    thus   told   ye,    in    brief,    a    mystery   appertaining   to 
Him  who  has  the  lotus  for  his  origin  and  who    is    endued    with 
great  intelligence.     Ye  Kishis  possessed  of  wealth   of  penances, 
ye  should  not  give  way  to    fear  P^     Ye   are   endued    with   far- 
reaching  vision.     Ye  can  proceed  to    every   place    without   any 
impediment.     Blazing  with  vows  observed    by    ascetics,  ye    are 
adorned  with  knowledge  and  science.^^     I  now  ask    yan  to   tell 
me  something  that  is  highly  wonderful  which  you   have   heard 
of  or  seen  on  Earth  or  in  Heaven.®*     I  feel  an  eager   desire   to 
taste  the  honey  of  that  speech  which  will  drop    from  your   lips, 
the  honey  that  will,  I  am  sure,  be  as  sweet   as   a  jet   of  nectar 
itself.***     If  I  behold  anything  on  Earth  or   in    Heaven,  which 
is  highly  delightful  and  of  wonderful  aspect  but    which    is   un- 
known to  all  of  you,  ye  Rishis  that  look  like    so   many    gods,** 
I  say  that  that  is  in  consequence  of  my   own   supreme   Nature 
which  is    incapable    of  being    obstructed    by    anything.     Any- 
thing wonderful  whose  knowledge   dvvelleth  in   me  or  is  acquir- 
ed by  my  own  inspiration  ceases  to   appear  wonderful    to  me.*^ 
Anything,  however,  that  is  recited  by  pious   persons   and   that 
is  heard  from  those  that  are  good,  deserves  to  be   accepted  with 
respect  and  faith.     Such  discourses   exist    on    Earth  for  a   long 
time  and  are  as  durable  as    characters   engraved  on    rocks.*'     I 
desire,  therefore,  to   hear,  at  this    meeting   of  ourselves,  some- 
thing dropping  from  the  lips  of  persons  that  are  good    and  that 
cannot  fail  to  be  productive  of  good  to  men  !^* — Hearing    these 
words   of  Krishn-J,  all  thoie  ascetics   bacarae    fillei    with   sur- 


I 


Parva.]  amucasana  pabva.  6z7 

prise.  They  began  to  gaze  at  Jaiiurddana  with  those  eyes  of 
theirs  that  were  as  beautiful  and  hirge  as  the  petals  of  the 
lotus.*''  Some  of  thetn  began  to  glorify  him  and  some  began 
to  worship  him  with  reverence.  Indeed,  all  of  them  then 
hymned  the  praises  of  the  slayer  of  Madhu  with  words  whose 
meanings  were  adorned  with  the  eternal  Richs.*"  All  those 
ascetics  then  appointed  Narada,  that  foremost  of  all  persona 
conversant  with  speech,  to  gratify  the  request  of  Vasudeva.*^ 

"  'The  ascetics  said, — It  behooveth  thee,  O  Narada,  to  des- 
cribe in  full,  from  the  beginning,  unto  Hrishike9a,  that  won- 
derful and  inconceivable  incident  which  occurred,  O  puissant 
one,  on  the  mountains  of  Himavat  and  which,  O  ascetic,  was 
witnessed  by  those  of  us  that  had  proceeded  thither  in  course 
of  our  sojourn  to  the  sacred  waters.  Veril}',  for  the  benefit  of 
all  the  Rishis  here  assembled,  it  behooveth  thee  to  recite  thafj 
incident  !*^"*' — Thus  addressed  by  those  ascetics,  the  celestial 
Rishi,  viz.,  the  divine  Narada,  then  recited  the  following  story 
whose  incidents  had  occurred  sometime  before.'  "^'^ 


Section  CXL. 

"Bhishma  said, — 'Then  Narada,  that  holy  Rishi,  that  friend 
of  Narayana,  recited  the  following  narrative  of  the  discourse 
lietween  Cankara  and  his  spouse  Uma.* 

"  'Narada  said, — Once  on  a  time  the  righteous  souled  lord 
of  all  the  deities,  viz.,  Mahadeva  with  the  bull  for  his  device, 
practised  severe  penances  on  the  sacred  mountains  of  Himavat 
that  are  the  resort  of  Siddhas  and  Charanas."  Those  delight- 
ful mountains  are  overgrown  with  diverse  kinds  of  herbs  and 
adorned  with  various  species  of  flowers.  At  that  time  they 
were  peopled  by  the  different  tribes  of  Apsaras  and  crowds  of 
ghostly  beings.^  There  the  great  god  sat,  filled  with  joy,  and 
surrounded  by  hundreds  of  ghostly  beings  who  presented 
diverse  aspects  to  the  eye  of  the  beholder.  Some  of  thoni 
were  ugly  and  awkward,  some  were  of  very  handsome  features, 
and  some  presented  the  most  wonderful  appearances.*  Some 
had  faces  like  the  lion's,  some  like  the  tiger's,  and  some  like 
the  elephant's.     In   fact,  the    faces   of  those   gho.^tly   creatures 


62S  MAHABHARATA.  [A'>iV(;n6V1iHa 

presented  every  variety  of  animal  faces.     Some   had   faces   re- 
sembling that  of  the  jackall,   some    whose    faces   resembled    the 
pard's ;  some  1  ike  the   ape's:  some   like   the    bull's.®     Some   of 
them  had  faces   like   the    owl's ;  some    like    the    hawk's ;  some 
had  faces  like  those    of  deer    of  diverse    varieties.^     The    great 
god  was  also  surrounded  by    Kinnaras    and    Yakshas    and  Gan- 
dharvas  and  Rakshasas  and  diverse  other  created    beings.     The 
retreat  to  which  Mahadeva  had  betaken  himself  also   abounded 
•with  celestial  flowers   and    blazed    with  celestial    rays    of  light.^ 
It  was   perfumed    with    celestial    sandal,  and    celestial    incense 
was  burnt  on  every  side.     And    it   echoed    with    the   sounds  of 
celestial  instruments.®     Indeed,  it  resounded  with   the   beat  of 
Mridangas  and  Panavas,  the  blare  of  conchs,  and  the    sound  of 
drums.     It  teemed  with  ghostly    beings  of  diverse    tribes   that 
danced  in  joy  and  with  peacocks  also  that  danced    with  plumes 
outspread.^     Forming  as  it  did  the  resort  of  the  celestial  Eishis, 
the  Apsaras   danced   there  in  joy.     The  place  was  exceedingly 
agreeable  to  the   sight.     It  was   exceedingly    beautiful,  resem- 
blino-  Heaven  itself.     Its  entire    aspect  was  wonderful  and,    in- 
deed, it  is  indescribable  in    respect    of  its   beauty    and    sweet- 
iiess.^°     Verily,  with    the    penances   of  that    great    deity    who 
Bleeps    on    mountain-breasts,  that    prince    of  mountains    shone 
ivith    great   beauty.     It  resounded  with    the   chaunt   of  Yedas 
uttered  by    learned    Brahmanas   devoted    to   Vedic    recitation. 
Echoing  with  the  hum  of  bees,  0  Madhava,  the    mountain  be- 
came incomparable   in   beauty."     The   ascetics,  beholding   the 
great  deity  who  is  endued  Avith  a    fierce   form    and    who   looks 
like  a  great  festival,  became    filled,  0    Janarddana,  with    great 
joy.^-     AH  the  highly  blessed    ascetics,  the    Siddhas    who    have 
drawn  in  their  vital  seed,  the  Maruts,  the  Vasus,  the  Saddhyas, 
the    Vicwedevas,  Vasava   himself,'^*  the    Yakshas,    the   Nagas, 
the    Pic;achas,   the    Regents   of  the    world,  the   several   sacred 
Fires,  the  Winds,  and  all  the   great  creatures,  dwelt    on    that 
mountain  with  minds  concentrated    in   Yoga.^*     All    the    Sea- 
sons were  present  there    and  scattered    those    regions    with    all 
kinds    of  wonderful    flowers.     Diverse    kinds    of  blazing    herbs 
illuminated  the  woods  and  forests  on  that  mountain.^=     Various 
species  of  birds,  filled  with  joy,  hopped  about  and  sang  merrily 


l^'aru'a]  ANUCIsana  part  a.  029 

on  the  delightful  bre?ist  of   thit    mountain.     Those    birds    were 
exceedingly  loveable  in  consequence  of  the  notes  they  uttered." 
The  high-souled  Mahfideva    sat,  disiiluyed    in    beauty,  on    one 
of  the  peaks  that  was  adorned    with  excellent  minerals,  as  if  it 
served  the  purposes  of  a  fine  bedstead.^^     Round  his  loins    was 
a  tiger-skin,  and  a  lion-skin  formed    his   upper   garment.     His 
sacred  thread    consisted    of  a  snake.     His    arms    were    decked 
with  a  pair  of  red  Angadas.^^     His  beard   was   green.     He  had 
matted  locks  on    his  head.     Of  terrible  features,  he    it    is   that 
inspires  with  fear  the  hearts  of  all  the  enemies  of  the  gods.     It 
is  he,  again,  that  assures  all  creatures  by   dispelling  their  fears. 
He  is  adored  by  his  worshippers  as  the  deity  having  the    bovine 
bull  for  his  device.^^     The   great    Rishis,  beholding    Mahadeva, 
bowed  to  him  by  touching  the  ground    with   their    heads.     En- 
dued with  forgiving  souls,  they  all  became    (in    consequence   of 
the  sight  they  had  obtained  of  the  great  deity)  freed  from  every 
sin  and  thoroughly  cleansed.-"     The  retreat    of  that  lord    of  all 
creatures,  teeming    with    many    terrible    forms,    shone    with   a 
peculiar  beauty.     Abounding    with  many   large   snakes,  it   be- 
came unapproachable    and    unbearable    (by   ordinary   beings)."^ 
Within  the   twinkling   of  the  eye,  O    slayer   of  Madhu,  every- 
thing there  became  exceedingly  wonderful.     Indeed,  the    abode 
of  that  gi-eat  deity  having  the  bovine  bull  for  his   device  began 
to  blaze  with  a  terrible  beauty .^^  Unto  Mahadeva  seated    there, 
came  his  spouse,  the  daughter  of  Himavat,  surrounded    by    the 
wives  of  the  ghostly    beings    who   are    the    companions   of  the 
great  deity.     Her  attire    was   like   that    of  her    lord   and   the 
vows  she  observed  were  like  those  of  his.^^     She   held  a  jar   on 
her  loins  that  was  filled  with  the    waters    of  every    Tirtha,  and 
was   accompanied    by    the    presiding   deities   (of  her   own  sex) 
of  all  the  mountain  streams.     Those   auspicious   ladies    walked 
in  her   train.**     The   goddess    approached,  raining   flowers   on 
every  side  and  diverse  kinds  of  sweet  perfumes.     She  who  loved 
to  reside   on    the    breast    of  Himavat   advanced    in    this   guise 
towards  her    great    lord."*     The    beautiful    Uma,  with    smiling 
lips  and  desirous  of  playing  a  jest,  covered    from   behind,  with 
her  two  beautiful  hands,  the  eyes   of  Mahadeva.-^     As  soon    as 
Mahadcva's   eyes    were    thus    covered,  all    the   regions   bscawc 


G30  MAHABHiKATA.  [Anucdsanifeci 

dark  and  life  seemed  to  be  extinct  everywhere  in  the  universe. 
The  Ho  nut  rites  ceased.  The  universe  became  suddenly  de- 
prived of  the  sacred  Vashab  also.'^^  All  living  creatures  became 
cheerless  and  filled  with  fear.  Indeed,  when  the  eyes  of  the 
lord  of  all  creatures  were  thus  closed,  the  universe  seemed 
to  become  sunless."^  Soon,  however,  that  over- spreading 
darkness  disappeared.  A  mighty  and  blazing  flame  of  fire 
emanated  from  Mahadeva's  forehead. ^°  A  third  eye,  re- 
sembling another  sun,  appeared  (on  it).  That  eye  began  to 
blaze  forth  like  the  Yuga-fire  and  began  to  consume  that 
mountain.^*'  The  large-eyed  daughter  of  Himavat,  beholding 
what  occurred,  bowed  her  head  unto  Mahadeva  endued  with 
that  third  eye  which  resembled  a  blazing  fire.  She  stood  there 
with  gaze  fixed  on  her  lord.^^  When  the  mountain  forests 
burned  on  every  side,  with  their  Salas  and  other  trees  of  straight 
stems,  and  their  delightful  sandals  and  diverse  excellent  medi- 
cinal herbs,^^  herds  of  deer  and  other  animals,  filled  with 
fright,  came  with  great  speed  to  the  place  where  Hara  sat 
and  sought  his  protection.  With  those  creatures  almost  filling 
it,  the  retreat  of  the  great  deity  blazed  forth  with  a  kind  of 
peculiar  beauty .^^  Meanwhile  that  fire,  swelling  wildly,  soared 
up  to  the  very  heavens  and  endued  with  the  splendour  and 
unsteadiness  of  lightning  and  looking  like  a  dozen  suns  in 
n)ight  and  effulgence,  covered  every  side  like  the  all-destroying 
Yuga-fire.^*  In  a  moment,  the  Himavat  mountains  were  con- 
sumed, with  their  minerals  and  summits  and  blazing  herbs.'* 
Beholding  Himavat  crushed  and  consumed,  the  daughter  of 
that  prince  of  mountains  sought  the  protection  of  the  great 
deity  and  stood  before  him  with  her  hands  joined  in  reverence.^' 
Then  Carva,  seeing  Uma  overcome  by  an  accession  of  womanly 
mildness  and  finding  that  she  was  unwilling  to  behold  her 
father  Himavat  reduced  to  that  pitiable  plight,  cast  benignant 
looks  upon  the  mountain.^'^  In  a  moment  the  whole  of  Hima- 
vat was  restored  to  his  former  condition  and  became  as  beauti- 
ful to  look  at  as  ever.  Indeed,  the  mountain  put  forth  a 
cheerful  aspect.  All  its  trees  became  adorned  with  flowers.^* 
Beholding  Himavat  restored  to  his  natural  condition,  the 
goddess  Uma,  divested  of  every   fault,  addiesisied  her   lord,  that 


Parva]  INUCASANA   PXRVA.  G-^l 

master  of  all  creatures,  viz.,  the    divine    Muhe(;\vara,  in    these 
words  : — ** 

"  ' — Uma  said, — O  holy  one,  O  lord  of  all  creatures,  O 
deity  that  art  armed  with  the  trident,  O  thou  of  high  von-s, 
a  great  doubt  has  filled  my  mind  !  It  behooveth  thee  to  re- 
solve that  doubt  of  mine.*®  For  what  reasons  has  this  third 
eye  appeared  in  thy  forehead  ?  Why  also  was  the  mountain 
consumed  with  the  woods  and  all  that  belonged  to  it  ?**  Why 
also,  O  illustrious  deity,  hast  thou  restored  the  mountain  to 
its  former  condition  ?  Indeed,  having  burnt  it  once,  why  hast 
thou  again  caused  it  to  be  covered  with  trees  ? — *^ 

"  ' — MaheQwara  said, — 0  goddess  without  any  fault,  in 
consequence  of  thy  having  covered  my  eyes  through  an  act  of 
indiscretion,  the  universe  became  in  a  moment  devoid  of 
light."  When  the  universe  became  sunless  and,  therefore,  all 
became  dark,  0  daughter  of  the  prince  of  mountains,  I  created 
a  third  eye  desirous  of  protecting  all  creatures.**  The  high 
energy  of  that  eye  crushed  and  consumed  this  mountain.  For 
pleasing  thee,  however,  O  goddess,  I  once  more  made  Hima- 
vat  what  he  was  by  repairing  the  injury  ! — *** 

"  ' — Uma  said, — O  holy  one,  why  are  those  faces  of  thine 
which  are  on  the  east,  the  north,  and  the  west,  so  handsome 
and  so  agreeable  to  look  at  like  the  very  moon  ?*'  And  why 
is  that  face  of  thine  which  is  on  the  south  so  terrible  ?  Why 
*  are  thy  matted  locks  tawny  in  hue  and  so  erect  ?  Why  is  thy 
throat  blue  after  the  manner  of  the  peacock's  plumes  ?*^  Wh}', 
O  illustrious  deity,  is  the  Pinaka  always  in  thy  hand?  Why 
art  thou  always  a  Brahmacharin  with  matted  locks  ?**  0  lord, 
it  behooves  thee  to  explain  all  these  to  me.  I  am  thy  spouse  who 
seeks  to  follow  the  same  duties  with  thee  I  Further,  I  am  thy 
devoted  worshipper,  O  deity  having  the  bull  for  thy  mark  ! — *® 

"  'Narada  continued, — Thus  addressed  by  the  dau^'hter  of 
the  prince  of  mountains,  the  illustrious  wielder  of  Pinaka,  the 
puissant  Mahadeva,  became  highly  gratified  with  her.*^"  The 
great  god  then  addressed  her,  saying, — O  blessed  ladv,  listen 
to  me  as  I  explain,  with  the  reasons  thereof,  why  my  forms 
are  so  I — '  "^^ 


Section  CXLI. 

"  * — The  blessed  and  holy  one  said, — In  days  of  yore,  a 
blessed  and  foremost  of  women  was  created  by  Brahman,  called 
Tilottama,  by  culling  grains  of  beauty  from  every  beautiful 
object  in  the  universe.^  One  day,  that  lady  of  beautiful  face, 
unrivalled  in  the  universe  for  beauty  of  form,  came  to  me, 
O  goddess,  for  circumambulating  me  but  really  impelled  by  the 
desire  of  tempting  me.^  In  whatever  direction  that  lady  of 
beautiful  teeth  turned,  a  new  face  of  mine  instantly  appeared, 
(so  eager  did  I  become  to  see  her).  All  those  faces  of  mine  be- 
came agreeable  to  look  at.*  Thus,  in  consequence  of  the  desire 
of  beholding  her,  I  became  four-faced,  through  Yoga- puissance. 
Thus,  I  showed  my  high  Yoga-power  in  becoming  four-faced.* 
"With  that  face  of  mine  which  is  turned  towards  the  east,  I 
exercise  the  sovereignty  of  the  universe.  With  that  face  of 
mine  which  is  turned   towards  the    north,  I    sport    with   thee, 

0  thou  of  faultless  features  1^  That  face  of  mine  which  is 
turned  towards  the  west  is  agreeable  and  auspicious.  With 
it  I  ordain  the  happiness  of  all  creatures.  That  face  of 
mine  which  is  turned  towards  the  south  is    terrible.     With   it 

1  destroy  all  creatures.^  I  live  as  a  Brahmacharin  with  matted 
locks  on  my  head,  impelled  by  the  desire  of  doing  good  to  all 
creatures.  The  bow  Pinaka  is  always  in  my  hand  for  accom- 
plishing the  purposes  of  the  deities.^  In  days  of  yore,  Indra, 
desirous  of  acquiring  ray  prosperity,  had  hurled  his  thunder-bolt 
at  me.  With  that  weapon  my  throat  was  scorched.  For  this 
reason  I  have  become  blue  throated. — * 

«' ' — XJma  said, — When,  O  foremost  of  all  creatures,  there 
are  so  many  excellent  vehicles  endued  with  great  beauty,  why 
is  it  that  thou  hast  selected  a  bovine  bull  for  thy  vehicle  ?— ' 

"  '_Mahe9wara  said,— In  days  of  yore,  the  Grandsire  Brah- 
man created  the  celestial  cow  Surabhi  yielding  abundant  milk. 
After  her  creation  there  sprang  from  h&r  a  large  number  of  kine 
all  of  which  yielded  copious  quantities  of  milk  sweet  as  nec- 
tar.'°  Once  on  a  time  a  quantity  of  froth  fall  from  the  mouth 
of  one  of  her  calves  on  my  body.     I  wd.s  enraged    at    Luis   and 


Piirva.]  INUCASANA  PARVa!  03.*] 

my  wrath  scorched  all  the  kiue  which  thcreup:)n  became 
diversified  in  hue."  I  was  then  pacified  by  the  Master  of  all 
the  worlds,  viz.,  Brahman,  conversant  with  all  topics.  It  was 
he  who  gave  me  this  bull  both  as  a  vehicle  for  bearing  me  and 
as  a  device  on  ray  banner. — ^'^ 

"  ' — Uma  said, — Thou  hast  many  abodes  in  Heaven,  of 
diverse  forms  and  possessed  of  every  comfort  and  luxury.  Why, 
O  holy  one,  dost  thou  reside  in  the  crematorium,  abandoning 
all  those  delightful  mansions  ?"  The  crematorium  is  full  of 
the  hair  and  bones  (of  tlie  dead),  abounds  with  vultures  and 
jackals,  and  is  strewn  with  hundreds  of  funeral  pyres.**  Full 
of  carrion  and  muddy  with  fat  and  blood,  with  entrails  and 
bones  strewn  all  over  it,  and  always  echoing  with  the  howls 
of  jackals,  it  is  certainl}'  an  unclean  place. — ^° 

"  ' — Mahe9\vara  said, — I  always  wander  over  the  whole 
Earth  in  search  after  a  sacred  .spot.  I  do  not,  however,  see 
any  spot  that  is  more  sacred  than  the  crematorium."  Hence, 
of  all  abodes,  the  crematorium  pleases  my  heart  most,  shaded 
as  it  generally  is  by  branches  of  tlie  banian  and  adorned  with 
torn  garlands  of  flowers.*^  0  thou  of  sweet  smiles,  the  multi- 
tudes of  ghostly  beings  that  are  my  companions  love  to  reside 
in  such  spots.  I  do  not  like,  0  goddess,  to  reside  anywhere, 
without  those  ghostly  creatures  being  by  my  side.'^  Hence, 
the  crematorium  is  a  sacred  abode  to  me.  Indeed.  O  au.spici- 
ous  lady,  it  seems  to  me  to  be  very  Heaven.  Highlv  sacred 
and  possessed  of  great  merit,  the  crematorium  is  much  applaud- 
ed by  persons  desirous  of  having  holy  abodes. — *^ 

"  ' — Umil  said, — O  holy  07ie,  0  lord  of  all  creatures,  0  fore- 
most of  all  observers  of  duties  and  religious  rites,  I  have  a  great 
doubt,  O  wielder  of  Finaka,  0  giver  of  boons.""  These  ascet- 
ics, 0  puissant  lord,  have  undprgone  diverse  kinds  of  aus- 
terities. In  the  world  are  seen  ascetics  wandering  everywhere 
under  diverse  forms  and  clad  in  diverse  kinds  of  attire."'  For 
benefiting  this  large  assemblage  of  Rishis,  as  also  my.self,  do 
thou  kindly  resolve,  0  chastiser  of  all  foes,  this  doubt  of 
mine  !"•*"  What  indications  has  Religion  or  Duty  been  said  to 
possess?  How,  indeed,  do  men  become  unacquainted  with  the 
details  of  Religion    or    Duty    to   succeed    in    observing   them  ? 

I     80      ] 


G34!  mababhabata".  [Anuglmniiea 

O  puissant  lord,  0  thou  that  art  conversant   with  Religion,  do 
thou  tell  me  this  ! — ^* 

"  'Narada  continued, — When  the  daughter  of  Himavat  put 
this  question,  the  conclave  of  "Rishis  there  present  worshipped 
the  goddess  and  adored  her  with  words  adorned  with  Richs  and 
-with  hymns  fraught  with  deep  import. — ^* 

"  ' — MahoQwara  said, — Abstention  from   injury,  truthfulness 
•of  speech,  compassion  towards   all   beings,  tranquillity    of  soul, 
and  the  making  of  gifts  to   the  best   of  one's   power,  are    the 
foremost  duties  of  the  house-holder.^^     Abstention    from    sexual 
congress    with   the   spouses   of  other    men,   protection    of  the 
■wealth  and  the  woman  committed   to   one's   charge,  unwilling- 
ness to  appropriate  what  is  not  given  to  one,  and   avoidance  of 
honey  and  meat,^^ — these    are   the    five   chief  duties.     Indeed, 
Religion  or  Duty  has  many  branches  all  of  which   are   fraught 
with  happiness.     Even  these  are   the  duties   which   those   em- 
bodied creatures  who  regard   duty   as   superior   should    observe 
and  practise.     Even  these  are  the  sources  of  merit. — ^' 

"  ' — Uma  said, — 0  holy  one,  I  wish  to  ask  thee  another  i 
question  about  which  I  have  great  doubts.  It  behooveth  thee  i 
to  answer  it  and  dispel  my  doubts.  What  are  the  meritorious] 
duties  of  the  four  several  orders  ?^^  What  duties  appertain  to 
the  Brahmana  ?  What  to  the  Kshatriya  ?  What  are  the 
indications  of  those  duties  that  appertain  to  the  Vai9ya  ?  Andj 
what  kind  of  duties  appertain  to  the  Cudra  ? — ^^ 

"  ' — The  holy  one    said, — O    highly-blessed    lady,  the   ques- 
tion thou  hast  asked  is  a  very  proper   one.     Those    persons  that] 
belong  to  the  regenerate  order  are  regarded   as   highly   blessed,! 
and  are,  indeed,  gods  on  Earth.^*^     Without  doubt,  the  observ-j 
ance  of  fasts   (i.  e.,  subjugation  of  the   senses)    is   always   the! 
duty  of  the    Brahmana.      When   the    Brahmana   succeeds  inl 
properly  observing  all  his  duties,  he   attains   to   identity    witl 
Brahma.*^*     The  proper  observance   of  the  duties   of  Brahma-| 
charyya,  O  goddess,  are    his  ritual.     The   observance   of  vows 
and  the  investiture  with  the  sacred  thread  are  his  other  duties 


*  'Upavasa'   here,    as   explained   by   the  Commentator,   is   used  for 
•Indriya-jaya' or  subjugation  of  the  senses. — T. 


pdrva.]  iNUCASANA  parva!  635 

It  is  by  these  that  he  becomes  truly  regenerate.^-  He  becomes 
a  Brahmana  for  worshipping  his  preceptors  and  other  seniors 
as  also  the  deities.  Verily,  that  religion  which  has  for  its  soul 
the  study  of  the  Vedas  is  the  source  of  all  righteousness.  Even 
that  is  the  religion  which  those  embodied  creatures  who  are 
devoted  to  righteousness  and  duty  should  observe  and  prac- 
tise.— ^^ 

" ' — Uma  said, — O  holy  one,  my  doubts  have  not  been  dis- 
pelled. It  behooveth  thee  to  explain  in  detail  what  the  dutie3 
are  of  the  four  respective  orders  of  men  ! — ^* 

"' — MaheQwara  said, — Listening  to  the  mysteries  of  religion 
and  duty,  observance  of  the  vows  indicated  in  the  Vedas,  atten- 
tion to  the  sacred  fire,  and  accomplishment  of  the  business  of 
the  preccptor,^^  leading  a  mendicant  life,  always  bearing  the 
sacred  thread,  constant  recitation  of  the  Vedas,  and  rigid  ob- 
servance of  the  duties  of  Brahmacharyya,  are  the  duties  of  the 
Brahman a.^^  After  the  period  of  study  is  over,  the  Brahmana, 
receiving  the  command  of  his  preceptor,  should  leave  his  pre- 
ceptor's abode  for  returning  to  his  father's  house.  Upon  his 
return  he  should  duly  wed  a  wife  that  is  fit  for  him.^^  Another 
duty  of  the  Brahmana  consists  of  avoiding  the  food  prepared  by 
the  Cudra.  Walking  along  the  path  of  righteousness,  always 
observing  fasts  and  the  practices  of  Brahmacharyya,  are  his 
other  duties.*^"  The  house-holder  should  keep  up  his  domestic 
fire  for  daily  worship.  He  should  study  the  Vedas.  He  should 
pour  libations  in  honor  of  the  Pitris  and  the  deities.  He  should 
keep  his  senses  under  proper  control.  He  should  eat  what 
remains  after  serving  gods  and  guests  and  all  his  dependants. 
He  should  be  abstemious  in  food,  truthful  in  speech,  and  pure 
both  externally  and  internally.^^  Attending  to  guests  is  an- 
other duty  of  the  householder,  as  also  the  keeping  up  of  the 
three  sacrificial  fires.  The  householder  should  also  attend  to 
the  ordinary  sacrifices  that  go  by  the  name  of  Ishti  and  should 
also  dedicate  animals  to  the  deities   according   to   the   ordinan- 


*  He  who  takes  his  meals  at  the  proper  hours  is  said  to  observe  fabts. 
He  who  avoids  sexual  congress  with  other  women  and  associates  wilh 
only  his  wedded  s  pouse  and  that  at  her  season,  is  said  to  observe  Biahiua- 
charyya. — T. 


636  MAHABHAttATA.  [Anu<^.lsanika 

ces.*°      Indeed,   the   performance   of   sacrifices   is   his   highest 
duty  as  also   a    complete   abstention    from    injury    to   all   crea- 
tures.    Never  to  eat  before  serving  the  deities   and   guests   and 
dependants  is  another  duty  of  the  householder.     The   food  that 
remains  after  serving  gods  and  guests  and   dependants  is   called 
Vighasa.     The  householder   should   eat    Vighasa."     Indeed,  to 
eat  after  the  members  of  one's   family   including   servants   and 
other  dependants,  is  regarded  as  one  of  the    especial   duties   of 
the  regenerate  householder,  who  should,  besides,  be   conversant 
with  the  Vedas.^-     The  conduct  of  husband   and    wife,  in  the 
case  of  the  householder,  should  be  equal.     He  should  every  day 
make  offerings  of  flowers  and  other  articles   unto   those   deities 
that  preside  over  domesticity.*^     The    householder   should   take 
care  that  his  house  is   every   day    properly    rubbed    (with  cow- 
dung   and   water).     He   should   also   observe    fasts   every    day. 
Well-cleaned  and  well-rubbed,   his   house  should  also   be   every 
day  fumigated  with  the  smoke  of  clarified  butter  poured  on  his 
sacred  fire  in  honor  of  the  deities  and  the  Pitris.**     Even   these 
are  the   duties  appertaining   to  the  house  holder's  mode   of  life! 
as  observable  by  a  regenerate  person.     Those  duties   really  up-j 
hold  the  world.     Verily,  those  duties  always  and   eternally  flow  I 
from  those  righteous  persons  among   the  Brahmanas  that  lead  a 
life    of  domesticity.*^     Do  thou  listen  to  me    with  concentrated  [ 
attention,  0  goddess,  for  I  shall  now  tell  thee  what   the   dutiesi 
are  which  appertain  to  the    Kshatriya   and    about    which   thou 
hast  asked  me.**'     From  the  beginning  it    has   been   said    that 
the  duty  of  the  Kshatriya  is  to  protect  all  creatures.     The  king] 
is  the  acquirer  of  a  fixed  share  of  the  merits  earned  by  his  sub- 
jects.    By  that    means   the   king  becomes  indued    with   right- 1 
eousness.*^     That  ruler  of  men  who  rules  and  protects   his   sub- 
jects righteously,  acquires,  by  virtue  of  the  protection  he    ofieraj 
to  others,  many  regions  of  felicity  in  the  world  to  come.*^     The 
other  duties   of  a   person  of  the  kingly    order   consist    of  self- 
restraint  and  Vedic  study,  the  pouring  of  libations  on  the  sacrec 
fire,  the  making  of  gifts,  study,"  the  bearing  of  the  sacred  thread.j 
sacrifices,  the  performance  of  religious   rites,  the  support   of  ser- 
vants and  dependants,  and  perseverence  in  acts  that   have  beei 
begun.'^^     Another  duty  of  his  is  to  award   punishments   agree  J 


Parva.]  anucasana  parva  687 

ably  to  the  ofteiices  comiuitted.     It  is  also  his  duty   to   perform 
sacrifices  and  other  religious  rites   according  to   the    ordinances 
laid  down  in  the  Vedas.     Adherence  to  the  practice  of  properly 
judging    the  disputes  of  litigants  before  him,  and  a  devotion    to 
truthfulness  of  speech,^^  and  interference  for  aiding  the  distress- 
ed, are  the  other  duties  by  discharging  which  the  king  acquires 
great  glory  both  here  and  hereafter.     He  should   also  lay   down 
his  life  on  the  field  of  battle,  having  displayed  great  prowess  on 
behalf  of   kiue    and    Brahmanas.'^^     Such  a    king  acquires    in 
Heaven  such  regions  of  felicity  as  are  capable  of  being  won    by 
the  performance  of  Horse-sacrifices.^^     The  duties  of  the  Vai^ya 
always  consist  of  the  keep  of  cattle  and    agriculture,  the   pour- 
ing of  libations   on    the   sacred    fire,  the  making  of  gifts,   and 
study .'^^     Trade,    walking   in    the    path   of  righteousness,    hos- 
pitality, peacefulness,    self-restraint,    Avelcoming  of  Brahmanas, 
and  renouncing  things  (in  favor   of  Brahmanas),  are    the    other 
eternal  duties  of  the  Vaigya.^"     The  V"ai{;ya,  engaged   in    trade 
and    walking   in    the   path  of  righteousness,    should  never  sell 
sesame  and   perfumery    and  juices   or   liquid   substances.     He 
should  discharge  the  duties  of  hospitality,  towards   all.^®     He  is 
at  liberty  to  pursue  Religion  and  Wealth  and   Pleasure    accord- 
ing to  his  means  and  as    much    as   is  judicious  for   him.     The 
service  of  the  three  regenerate  classes  constitute    the  high    duty 
of  the  Oudra.^'     That  Cudra  who  is  truthful  in  speech  and  who 
has  subdued  his  senses  is  regarded  as  having  acquired    meritori- 
ous penances.     Verily,  the   Cudra,   who    having   got   a   guest, 
discharges  the  duties  of  hospitality  towards   him,  is  regarded   as 
acquiring  the  merit  of  high  penances.''®     That  intelligent  Cudra 
whose  conduct  is   righteous  and    who  worships    the  deities   and 
Brahmanas,    becomes   indued    with    the  desirable     rewards   of 
righteousness.^*^     0  beautiful  lady,  I   have   thus   recited  to  thee 
what  the  duties  are  of  the  four  orders.     Indeed,  O  blessed  lady, 
I  have  told  thee  what  their   respective  duties   are.     What  else 
dost  thou  wish  to  hear  ? — "° 

" — Uma  said. — Thou  hast  recited  to  me  what  the  respective 
duties  are  of  the  four  orders,  auspicious  and  beneficial  for  them. 
Do  thou  now  tell  me,  O  holy  one,  what  the  common  duties  are 
of  all  the  orders  I — " 


638  MAHABHARATA.  [i!MUQ<?Sa7li^a 

"  ' — Mahe9\vara  said, — The  foremost  of  all  beings  in  the 
universe,  viz.,  the  Creator  Brahman,  ever  desirous  of  righteous 
accomplishments,  created  the  Brahraanas  for  rescuing  all  the 
worlds.  Among  all  created  beings,  they  are,  verily,  gods  on 
Earth.*'^  I  shall  at  the  outset  tell  thee  what  the  religious  acts 
ere  which  they  should  do  and  what  the  rewards  are  which  they 
win  through  them.  That  religion  which  has  been  ordained  for 
the  Brahmanas  is  the  foremost  of  all  religions.^^  For  the  sake 
of  the  righteousness  of  the  world,  three  Religions  were  created 
by  the  Self-born.  Whenever  the  world  is  created  (or  re-creat- 
ed), those  Religions  are  created  by  the  Grandsire.  Do  thou 
listen.®*  These  are  the  three  eternal  Religions.  The  Religion 
that  is  propounded  in  the  Vedas  is  the  highest  ;  that  which  is 
propounded  in  the  Smritis  is  the  next  in  the  order  of  import- 
ance ;  the  third  in  importonce  is  that  which  is  based  upon  the 
practices  of  those  who  are  regarded  righteous.®^  The  Brah- 
mana  possessed  of  learning  should  have  the  three  Vedas.  He 
should  never  make  the  study  of  the  Vedas  (or  recitation  of 
the  scriptures)  the  means  of  his  living.*  He  should  devote  him- 
self to  the  three  well-known  acts  (of  making  gifts,  studying 
the  Vedas,  and  performing  sacrifices).  He  should  transcend 
the  three  {viz.,  lust,  wrath,  and  covetousness).  He  should  be 
the  friend  of  all  creatures.  A  person  that  possesses  these  attri- 
butes is  called  a  Brahmana.^^  The  Lord  of  the  universe  de- 
clared these  six  acts  for  the  observance  of  Brahmanas.  Listen 
to  those  eternal  duties.^''  The  performance  of  sacrifices,  ofii- 
ciating  at  the  sacrifices  of  others,  the  making  of  gifts,  the 
acceptance  of  gifts,  teaching,  and  study,  are  the  six  acts  by 
accomplishing  which  a  Brahmana  wins  religious  merit.®^ 
Verily,  the  daily  study  of  the  Vedas  is  a  duty.  Sacrifice  is 
(another)  eternal  duty.  The  making  of  gifts  according  to  the 
measure  of  his  power  and  agreeably  to  the  ordinance,  is,  in  his 
case,  much  applauded.^^  Tranquillity  of  mind  is  a  high  duty 
that  has  always  been  current  among  them  that  are  righteous. 
House-holders  of  pure  mind  are  capable  of  earning  very  great 
merit.^"     Indeed,  he  who  cleanses  his  soul  by  the   performance 


*  To  sell  the  Vedas  or  any  kind  of  knowledge  ia  a  great  sin.— T, 


Parva.)  inucasana  parva.  Go9 

of  the  five  sacrifices,  who    is    truthful    in    speech,  who    is    free 
from  malice,  who  makes  gifts,  who  treats  with  hospitality    and 
honor  all  regenerate  guests,  who  lives  in    well-cleaned    abodes,"* 
who  is  destitute  of  pride,  who  is  always  sincere  in  his  dealings, 
who  uses  sweet  and  assuring  words  towards   others,  who   takes 
a  pleasure  in  serving  guests  and    others   arrived   at    his   abode, 
and  who  eats  the  food  that  remains  after  the  requirements  have 
been  gratified  of  all  the  members  of  his  family  and  dependa)its, 
wins  great  merit.'"     That  man  who  offers  water   to   his   guests 
for  Avashing  their  feet  and  hands,  who  presents  the   Arghya  for 
honoring  the  recipient,  who    duly   gives   seats,   and    beds,  and 
lamps  for  lighting  the  darkness,  and  shelter  to  those  that  come 
to  his  abode,  is  regarded  as    highly    righteous/^     That    house- 
holder who  rises  at  dawn  and  washes   his  mouth  and    face   and 
serves  food  to  his  guests,  and  having   honored    them    duly    dis- 
misses them  from  his  abode  and   follows   them    (as   a    mark    of 
honor)  for  a  little    distance,  acquires   eternal    merit/*     Hospi- 
tality towards  all,  and  the    pursuit    of  the   aggregate  of  three, 
are  the  duties  of  the  house-holder.     The   duties   of  the   Cudra 
consist  in  the  pursuit    of  the   aggregate    of  three.'''^     The  Reli- 
gion ordained  for  the  householder  is  said  to   have   Pravritti    for 
its  chief  indication.     Auspicious,  and  beneficial  to  all  creatures, 
I  shall  expound  it  to  thee.^^     The  house -holder   should   always 
make  gifts  according  to  the  measure  of  his  power.     He   should 
also  perform  sacrifices  frequently  after   the  same    manner.     In- 
deed, he  who  wishes  to  achieve    his   own    good    should    always 
achieve  meritorious   acts."     The    house-holder   should   acquire 
wealth  by  righteous  means.     The  wealth  thus   acquired    should 
be  carefully  divided  into   three    portions,  keeping   the    require- 
ments of  righteousness  in  view.'®     With  one   of  those   portions 
he  should  accomplish  all  acts    of  righteousness.     With    another 
he  should  seek  to  gratify  his  cravings  for    pleasure.     The    third 
portion  he  should  lay   out   for   increasing.^^     The    Religion    of 
Nivritti  is  different.     It  exists  for  Emancipation   (from  re-birth 
by  absorption  into  Brahma).     I  shall  tell  thee  the  conduct  that 
constitutes  it.     Listen  to  me   in    detail,  0  goddess  '®°     One    of 
the  duties  inculcated  by  that  religion  is   compassion  towards  all 
creatures.     The  man  that  follows  it    should    not    reside    in    one 


6410  vrATTA.RTTARA.T/v"  [Anuclmuika 

place  for  more  than  one  day.  Desirous  of  achieving  Emanci- 
pation, the  followers  of  this  Religion  free  themselves  from  the 
bonds  of  hope  (or  desire).^'-  They  have  no  attachment  to  habi- 
tation, to  the  Kamandalu  they  bear  for  the  keep  of  water,  to 
the  robes  that  cover  their  loins,  or  the  seat  whereupon  they 
rest,  or  the  triple  stick  they  bear  in  their  hands,  or  the  bed 
they  sleep  on,  or  the  fire  they  want,  or  the  chamber  that 
houses  them.**^  A  follower  of  this  Religion  sets  his  heart  upon 
the  workings  of  his  soul.  His  mind  is  devoted  to  Supreme 
Brahma.  He  is  filled  with  the  idea  of  attaining  to  Brahma. 
He  is  always  devoted  to  Yoga  and  the  Sankhya  philosophy.^* 
He  desires  no  other  shelter  than  the  foot  of  a  tree.  He  houses 
himself  in  empty  abodes  of  men.  He  sleeps  on  the  banks  of 
rivers.  He  takes  a  pleasure  in  staying  by  such  banks.®*  Hq^ 
is  freed  from  every  attachment,  and  from  every  tie  of  aifection. 
He  merges  the  existence  of  his  own  soul  into  the  Supreme 
Soul.®^  Standing  like  a  stake  of  wood,  and  abstaining  from 
all  food,  he  does  only  such  acts  as  point  to  Emancipation.  Or, 
he  may  wander  about,  devoted  to  Yoga.  Even  these  are  the 
eternal  duties  of  a  follower  of  the  Religion  of  Nivritti.®^  He 
lives  aloof  from  his  species.  He  is  freed  from  all  attachments. 
He  never  resides  in  the  same  place  for  more  than  a  day.  Freed 
from  all  bonds  he  roves  over  the  world.  Emancipated  from  all 
ties,  he  never  sleeps  on  even  the  same  river-bank  for  more 
than  a  day.®'^  Even  this  is  the  religion  of  persons  conversant 
with  Emancipation,  as  declared  in  the  Vedas.  Even  this  is 
the  righteous  path  that  is  trodden  by  the  righteous.  He  who 
follows  in  this  track  leaves  no  vestige  behind.®^  Vikshus  (or 
followers  of  the  religion  of  Emancipation)  are  of  four  kinds. 
They  are  Kutichakas,  Vahudakas,  Kansas,  ard  Paramahansas. 
The  second  is  superior  to  the  first,  the  third  to  the  second, 
and  the  fourth  to  the  third.®^  There  is  nothing  superior  to 
the  Paramahansa  ;  nor  is  there  anything  inferior  to  it  or  be- 
side it  or  before  it.  It  is  a  condition  that  is  divested  of  sorrow 
and  happiness  ;  that  is  auspicious  and  freed  from  decrepitude 
and  death  and  that  knows  no  change. — *"" 


*  Tlie  correct  reading  of  the  latter   half  of  the  fir-jt    line    is   neibarann 


l^arva.]  ANUCASA.NA   PAttVA.  G'll 

"  ' — Uma  said, — Thou  hast  recited  the  religion  of  the  house- 
holders, that  of  Emancipation,  and  tliat  which  is  based  upon 
the  observances  of  the  righteous.  These  paths  are  high  and  ex- 
ceedingly beneficial  to  the  world  of  living  creatures."^  O  thou 
that  art  conversant  with  every  religion,  I  desire  now  to  hear 
what  the  high  religion  is  of  the  Rishis.  I  always  have  a  liking 
for  those  that  dwell  in  ascetic  retreats."^  The  perfume  that 
emanates  from  the  smoke  of  the  libations  of  clarified  butter 
poured  on  the  sacred  fire  seems  to  pervade  the  entire  retreats 
and  make  them  delightful.  Marking  this,  0  great  god,  my 
heart  becomes  always  filled  with  delight.'-^  O  puissant  deity, 
I  have  doubts  respecting  the  religion  of  the  ascetics.  Thou  art 
conversant  with  the  details  of  all  religions.  Do  thou  enlighten 
me,  0  god  of  gods,"*  in  detail  respecting  this  topic  truly  about 
which  I  have  asked  thee,  0  great  deity  ! — "^ 

"  ' — The  blessed  and  holy  one  said, — Yes,  I  shall  recite  to 
thee  the  high  and  excellent  religion  of  the  ascetics.  By  follow- 
ing the  dictates  of  that  religion,  0  auspicious  lady,  the  ascetics 
attain  to  success  through  the  severe  penances  they  practise.^" 
0  highly  blessed  one,  do  thou  hear,  from  the  beginning,  what 
the  duties  are  of  those  righteous  Rishis  that  are  conversant  with 
every  duty  and  that  are  known  by  the  name  of  Phenapas.""^ 
The  Grandsire  Brahman  (during  the  days  he  employed  in  the 
observance  of  penances)  drank  some  nectar  (in  the  form  of 
water).  That  water  had  flowed  in  Heaven  from  a  great  sacri- 
fice.^^ The  froth  of  that  water  is  highly  auspicious  and  (in  con- 
se|uence  of  Brahman  having  drunk  it)  it  partook  of  His  own 
nature.  Those  Rishis  that  subsist  upon  the  measure  of  froth 
that  thus  issued  (from  the  water  indicated)  are  called  Phenapas 
(Froth-eaters).  Even  this  is  the  conduct  of  those  pure  sou  led 
j  Rishii,  0  lady  possessed  of  wealth  of  penances  !  Listen  now 
to  me  as  I  explain  to  thee  who  the  Valikhillyas  are.°°  The 
Valikhillyas  are  ascetics  that  have  won  success  by  their  penan- 
ces.    They  reside  in  the    solar   disc.     Adopting   the    means   of 


nudroijratdh.  The  Commentator  explains  that  this  means  that  'tliere  is 
nothing  inferior  to  it  or  beside  it  or  before  it.'  In  tlie  fir.-st  part  of  the 
first  line  it  lias  been  said  that  there  is  nothing  superior  to  it.  'llie  scn.^o 
is  that  it  inohuK's  all,  being  as  comprehensive  as  Brahma.  — T. 

I      ^1      1 


642  MAHA.BHARATA,  [Aniir,l'5anika 

subsistence  that  is   followed   by   the   birds,  those   Rishis,  con- 
versant   with    every    duty   of  righteousness,  live   according   to 
the    Unccha  raode.^*'^     Their   attire   consists   of  deer-skins   or 
barks    of  trees.      Freed    from   every    couple   of   opposites,  the 
Valikhillyas,    possessed    of  wealth    of  penances,  walk    in   this 
track  of  righteousness.^*'*     They  are  as  big   as   a   digit   of  the 
thumb.     Distributed  into  classes,  each  class  lives   in    the   prac- 
tice of  the  duties  assigned  to  it.     They  desire  to   only   practise 
penances.     The  merits  they  win  by  their  righteous  conduct  are 
very  high.-'"^     They  are   regarded   as   having   attained   to   an 
equality  with  the  gods  and  exist  for  the  accomplishment   of  the 
purposes  of  the  gods.     Having  burnt  off  all  their  sins  by  severe 
penances,  they  blaze  forth   in   effulgence,  illuminating   all   the 
points    of    the    compass.*"^     Others,    called    Chakracharas,  are 
indued  with  cleansed  souls  and  devoted  to  the  practice   of  com- 
passion.    Righteous  in   their   conduct    and    possessed    of  great 
sanctity,  they  live  in    the    region    of  Soma.*^*     Thus   residing 
-near  enough  to  the  region  of  the  Pitris,  they   duly   subsist   by 
drinking  the  rays  of  Soma.     There  are  others   called   Sampra- 
kshalas   and   A^makuttas    and    Dantolukhalas.**°^     These  live 
near  the  Soma-drinking  deities  and  others  that  drink  flames  of 
fire.     With   their   wedded   spouses,  and    with   passions   under 
complete  control,   they  too  subsist   upon    the   rays   of  Soma."* 
They  pour  libations  of  clarified  butter  on  the  sacred    fire,  and 
adore  the  Pitris  under  proper   forms.     They   also   perform   the 
well-known  sacrifices.     Even  this   is    said   to   constitute   their 
■religion.*"''     This  religion  of  the   Rishis,  O    goddess,  is   always 
observed  by  these  who  are  houseless  and  who   are   free   to  rove 
through  every  region  including  that   of  the   gods.     There   are, 
again,  other  classes  about  whom   I  shall    speak    presently.    Do 
thou  listen.*"^     It  is  necessary  that  they  who  observe  the  differ- 
ent religions  of  the    Rishis,  should  subjugate  their  passions  and 
know  the  Soul.     Indeed,  in  my  opinion,  lust  and  wrath  should 


*  'Samprakshalas'  are  those  Rishis  who  wash  all  their  utensils  daily 
so  that  nothing  is  stored  for  them  for  the  next  day.  'A^makuttas'  are 
those  that  use  only  two  pieces  of  stone  for  husking  their  grain.  'Danto- 
lukhalas'  are  those  that  use  their  teeth  for  purposes  of  husking  the  grain 
they  eat.— T. 


Farva.]  anucasana  parva!  6^3i 

be  completely  conquered.^"^     With   corn    (wealth)  acquired   by 
the    Unccha    mode,  they  should  discharge  the  following  duties, 
viz.,  the  pouring    of  libations  on    the   sacred    fire,  occupying  a 
fixed   seat   employing   oneself  the  while  in  the    sacrifice   called 
Dharmaratri,   performance  of  the    Soma- sacrifice,  acquisition  of 
especial    knowledge,  the   giving    of  sacrificial    presents,    which 
forms  the  fifth,  the  daily    performance  of  sacrifices,  devotion  to 
the  worship  of  the    Pitris   and  the   deities,  hospitality  towards 
jj_jlHo-in     Abstention  from  all    luxurious  viands   prepared  from 
cow's  milk,  taking  a  pleasure  in  tranquillity  of  heart,  lying  on 
bare  rocks  or  the  earth,  devotion   to  Yoga,  eating  potherbs  and 
leaves    of  trees,*^"  and    subsisting    upon    fruits   and    roots  and 
wind  and  water  and    moss,  are   some   of  the    practices   of  the 
Rishis  by  which  they  attain  to  the  end  that  belongs  to  persona 
unsubjugated  (by  the  world),^^^     When  the  smoke   has   ceased 
to  curl  upwards  from  a  house,  when    the  husking    machine  has 
ceased  to   ply,  Avhen    the   hearth-fire   has   been   extinguished, 
when  all  the  inmates  have  taken  their    food,  when    dishes   are 
no  longer  carried  from  room  to   room,  when    mendicants   have 
ceased  to  walk  the  streets,^^*  it  is  then  that   the    man    who   is 
devoted  to  the  religion  of  truth  and  tranquillity  of  soul,  desiring 
to  have  a   guest    (but    finding   his   desire    ungratified),    should 
eat  what  remnant  of  food  may  still   occur   in    the    house.     By 
acting  in  this  way,  one  becomes  a  practiser   of  the   religion   of 
the  Munis.^"     One    should    not   be   arrogant  ;  nor  proud  ;  nor 
cheerless  and  discontented  ;  nor  wonder   at  anything.     Indeed, 
one  should  behave  equally  towards   friends   and    foes.     Veril}'-, 
one  who  is  the  foremost  of  all  persons   conversant    with   duties 
should  also  be  friendly  towards  all  creatures. — '  "^^* 


Section  CXLII. 

"  ' — Uma  said, — Forest  recluses  reside  in  delightful  regions, 
among  the  springs  and  fountains  of  rivers,  in  bowers  by  the 
sides  of  streams  and  rills,  on  hills  and  mountains,  in  woods 
and  forests,  and  in  sacred  spots  full  of  fruits  and  roots.^  With 
concentrated  attention  and  observant  of  vows  and  rules,  they 
dwell  in  even  such  places.^     I  desire,  0   Cankara,  to  hear   the 


G^i  MAHABHARA.TA.  [AnuC'isaiiika 

sacred  ordinances  which  they  follow.  These  recluses,  O  god  of 
all  gods,  are  persons  that  depend,  for  the  protection  of  their 
bodies,  upon  themselves  alone  !* — ^ 

"  ' — MaheQwara   said, — Do   thou    hear   with    concentrated 
attention  what  the  duties   are  of  forest   recluses.     Having   lis- 
tened to  them  with  one  mind,  O  goddess,  do  thou  set  thy  heart 
upon  righteousness  !*     Listen  then  to  what    the  acts   are   that 
should  be  practised  by  righteous  recluses  crowned   with  success, 
observant  of  rigid  vows  and  rules,  and  residing   in    woods   and 
forests.^     Performing  ablutions   thrice    a    day,  worshipping  the 
Pitris  and    the  deities,  pouring    libations   on    the   sacred   fire, 
performing  of  those  sacrifices  and  rites   that    go   by    the   name 
of  Ishti-homa,®  picking  up  the   grains  of  Nivara-paddy,  eating 
fruits  and  roots,  and  using   oil  that  is  pressed  out    from  Inguda 
and  castor  seeds,  are  their  duties.'^     Having  gone    through   the 
practices  of  Yoga  and  become    crowned    with    (ascetic)   success 
and  freed  from  lust  and  wrath,  they  should  seat   themselves   in 
the  attitude  called  Vii'asana.     Indeed,  they  should    reside   in 
those  places  which  are  inaccessible  to  cowards.-f*^     Observant  of 
the  excellent  ordinances  relating  to  Yoga,  sitting  in  summer  in 
the  midst  of  four  fires  on   four   sides    with    the   sun    overhead, 
duly  practising  what    is   called   Manduka    Yoga,^  and   always 
seated  in  the  attitude  called  Virasana,  and   lying  on  bare  rocks 
or  the  earth,  these    men,  with   hearts   set    upon   righteousness, 
must  expose  themselves  to    cold  and    water   and   fire.^°     They 
subsist  upon  water    or  air   or    moss.     They   use    two   pieces   of 
stone  only  for  husking    their   corn.     Some    of  them    use   their 
teeth  only  for  such  a  purpose.     They  do   not    keep   utensils  of , 
any  kind  (for  storing  anything  for  the   day   to   come).^^     Somei 
of  them  clothe  themselves  with  rags  and  barks  of  trees  or  deer-j 
skins.     Even  thus  do  they  pass  their  lives  for   the    measure  of 
time  allotted  to  them,  according   to   the   ordinances   (set  forth 
in   the  scriptures).^^     Remaining   in    woods   and   forests,  they 

*  'Swagarii-apa-jivi.^hu'  implies  persons  that  do  not   stand    in   need  of 
the  services  of  others  for  the  support  of  their  bodies. — T. 

+  The  great  forests  are  called  'Virasthana'    for   cowards    cannot   enter 
or  reside  in  them. — Ti 


J 


l^arva.]  anucasana  pakva.  04)5 

wander  within  woods   and    forests,  live    witliin    tliem,  and    arc 
always  to  be  found  within  thein.     Indeed,  these    forest-recluses 
entering  into  woods  and  forests   live    within    them    as  disciples, 
obtaining  a  preceptor,  live    with    him."     The    performance    of 
the  rites  of  Horaa  is  their  duty,  as  also  the   observance    of  the 
five  sacrifices.     A    due    observance    of  the    rules   about   distri- 
bution (in  re-spect    of  time)    of  the    fivefold   sacrifices    as   laid 
down  in    the    Vedas,"  devotion    to    (other)   sacrifices,  forming 
the    ei^jith,  observance    of  the  Chaturmashya,  performance   of 
the    Paurnamashya   and    other   sacrifices,   and    performance  of 
the  daily    sacrifices,^^  are    the    duties   of  these  men  dissociated 
from  wives,  freed  from    every   attachment,  and   cleansed    from 
every  sin.     Indeed,  they  should   live   even    thus  in  the  forest." 
The  sacrificial  ladle  and  the  water- vessel  are  their  chief  wealth. 
They   are    always    devoted    to   the   three   fires.     Righteous   in 
their  conduct  and  adhering  to  the    path  of  virtue,   they  attain 
to  the  highest   end."     These    Munis,   crowned    with    (ascetic) 
success  and  ever  devoted  to  the  religion  of  Truth,  attain  to  the 
higlily    sacred    region    of  Brahman    or   the    eternal    region    of 
Soma."     0  auspicious  goddess,  I  have  thus   recited  to  thee,  in 
brief,  the  outlines    of  the    religion    that    is   followed    by  forest 
recluses  and  that  has  many  practices  in  detail. — ^^ 

"  '— Uma  said,— 0  holy  one,  0  lord  of  all  creatures,  0  thou 
that  art  worshipped  by  all  beings,  I  desire  to  hear  what  the 
relision  is  of  those  con.claves  of  Munis  that  are  followers  of  the 
scriptures  treating  of  ascetic  success.  Do  thou  recite  it  to  me.^** 
Residing  in  woods  and  forests  and  well-accomplished  in  the 
scriptures  of  success,  some  amongst  them  live  and  act  as  they 
like,  without  being  restrained  by  particular  practices  ;  others 
have  wives.  How,  indeed,  have  their  practices  been  laid 
down  ? — -^ 

"  ' — i\[ahadeva  said, — 0  goddess,  the  shaving  of  the  head  and 
the  wearing:  of  the  brown  robe.s  are  the  indications  of  those  re- 
cluses  that  rove  about  in  freedom  ;  while  the  itidications  of  those 
that  sport  with  wedded  wives  consist  in  passing  their  nights  at 
home.^-  Performing  ablutions  three  times  a  day  is  the  duty 
of  both  the  classes,  while  the  Homa,  with  water  and  fruits 
from  the  wildernesS;  belongs   to   the    wedded    recluses   as   per- 


646  MAHABHARATA.  [Anuc(lsdn  ika 

formed  by  the  Rishis  in  general.  Absorption  in  Yoga- medita- 
tion, and  adherence  to  those  duties  that  constitute  righteous- 
ness and  that  have  been  laid  down  as  such  (in  the  scriptures 
and  the  Vedas)  are  some  of  the  other  duties  prescribed  for 
thera."^*  All  those  duties  also  of  which  I  have  spoken  to  thee 
before  as  appertaining  to  recluses  residing  in  forests,  are  the 
duties  of  these  also.  Indeed,  if  those  duties  are  observed, 
they  that  observe  them  attain  to  the  rewards  that  attach  to- 
severe  penances.^*  Those  forest  recluses  that  lead  wedded  lives 
should  confine  the  gratification  of  their  senses  to  these  wedded 
wives  of  theirs.  By  indulging  in  sexual  congress  with  their 
wives  at  only  those  times  when  their  seasons  come,  they  con- 
form to  the  duties  that  have  been  laid  down  for  them."^  The 
religion  which  these  virtuous  men  are  to  follow  is  the  Religion 
that  has  been  laid  down  and  followed  by  the  Rishis.  With 
their  eyes  set  upon  the  acquisition  of  righteousness,  they 
should  never  pursue  any  other  object  of  desire  from  a  sense  of 
unrestrained  caprice.^®  That  man  who  makes  the  gift  unto- 
all  creatures  of  an  assurance  of  perfect  harmlessness  or  inno- 
cence, freed  as  his  soul  becomes  from  the  stain  of  malice  or 
harmfulness,  becomes  indued  with  righteousness.^''  Verily,  that 
person  who  shows  compassion  to  all  creatures,  who  adopts  as  a 
vow  a  behaviour  of  perfect  sincerity  towards  all  creatures,  and 
who  constitutes  himself  the  soul  of  all  creatures,  becomes  in- 
dued with  righteousness.^^  A  bath  in  all  the  Vedas,  and  a 
behaviour  of  sincerity  towards  all  creatures,  are  looked  upon  as 
equal  in  point  of  merit ;  or,  perhaps,  the  latter  is  a  little  dis- 
tinguished above  the  other  in  point  of  merit.^®  Sincerity,  it 
has  been  said,  is  Righteousness ;  while  insincerity  or  crooked- 
ness is  the  reverse.  That  man  who  conducts  himself  with  sin- 
cerity becomes  indued  with  Righteousness.^"^  The  man  who 
is  always  devoted  to  sincerity  of  behaviour,  succeeds  in  attain- 
ing to  a  residence  among  the  deities.  Hence,  he  who  wishes 
to  achieve  the  merit  of  righteousness  should  become  indued 
with  sincerity.^^  Possessed  of  a  forgiving  disposition  and  of 
self-restraint,  and  with  wrath  under  complete  subjection,  one 
should  transform  oneself  into  an  embodiment  of  Righteousness- 
and  become  freed    from    malice.     Such   a    man,  who  becomes 


Parva.]  anucjasana  part  a!  G47 

devoted,  besides,  to  the  discharge  of  all  the  duties  of  rdigioi), 
becomes  indued  with  the  merit  of  Righteousn  ess.^"  Freed  from 
drowsiness  and  procrastination,  the  righteous  souled  person,  wlio 
adheres  to  the  path  of  Righteousness  to  the  best  of  his  power, 
and  becomes  possessed  of  pure  conduct,  and  who  is  venerable  in 
years,  comes  to  be  regarded  as  equal  to  Brahma  itself. — ^^ 

"  ' — Uma  said, — By  what  course  of  duties,  O  gcd,  do  those 
ascetics  who  are  attached  to  their  respective  retreats  and 
possessed  of  wealth  of  penances,  succeed  in  becoming  indued 
with  great  splendour  ?^*  By  what  acts,  again,  do  kings  and 
princes  who  are  possessed  of  great  wealth,  and  others  who  are 
destitute  of  wealth,  succeed  in  obtaining  high  rewards  i^^  By 
what  acts,  O  god,  do  denizens  of  the  forest  succeed  in  attain- 
ing to  that  place  which  is  eternal  and  in  adorning  their  persons 
with  celestial  sandal-paste  ?^^  O  illustrious  god  of  three  eyes, 
O  destroyer  of  the  triple  city,  do  thou  dispel  this  doubt  of 
mine  connected  with  the  auspicious  subject  of  the  observance 
■of  penances  by  telling  everything  in  detail. — ^^ 

"  ' — The  illustrious  deity  said, — Those  who  observe  the  vows 
relating  to  fasts  and  restrain  their  senses,  who  abstain  from 
injury  of  any  kind  to  any  creature,  and  who  practise  truthful- 
ness of  speech,  attain  to  success  and  ascending  to  Heaven 
sport  in  felicity  with  the  Gandharvas  as  their  companions,  freed 
from  every  kind  of  evil.^**  That  righteous-souled  man  who 
lies  down  in  the  attitude  which  appertains  to  Manduka-Yoga, 
and  who  properly  and  according  to  the  ordinance  performs 
meritorious  acts  after  having  taken  the  Diksha,  sports  in  felicity 
in  the  next  world  in  the  company  of  the  Nagas.^'-*  That  man 
who  lives  in  the  company  of  deer  and  subsists  upon  such  grass 
and  vegetables  as  fall  off  Irom  their  mouths,  and  who  has 
undergone  the  Diksha  and  attends  to  the  duties  attached  to  it, 
succeeds  in  attaining  to  Amaravati  (the  mansions  of  Indra).*° 
That  man  who  subsists  upon  the  moss  he  gathers  and  the 
fallen  leaves  of  trees  that  he  picks  up,  and  endures  all  the 
severities  of  cold,  attains  to  a  very  high  place."  That  man 
who  subsists  upon  either  air  or  water,  or  fruits  and  roots, 
attains  in  after  life  to  the  affluence  that  belongs  to  the  Yak- 
shas  and  sports  in  felicity  in  the  company  of  the    diver.se  tribes 


048  MAT7ABnAnATA.  [Anugisanika 

of  Apsaras.*'"^     Having  practised  for  two  and  ten    years,  accord- 
ing to  the  rites    laid  down  in  the  ordinances,  the    vow   reUiting 
to  the  endurance  of  the  five    fires    in    the    summer   season,  one 
becomes  in  one's  next  life    a    king.*^     That    man    who,  having 
observed    vows    with    respect    to    food,   practises   penances    for 
two  and  twelve  3"ears,  carefully  abstaining  from  all    interdicted 
food,  and  forbidden  hours  as    well,  during    the    period,  becomes 
in  his    next    life    a    ruler    of  Earth.***     That    man    who   sits 
and  lies  on  the  bxre  ground    with    the    cope    of  the    firmament 
alone  for  his  shelter,  observes    the    course    of  duties  that  attach 
to  Diksha,  and   then    casts    off  his    body    by    abstaining   from 
all  food,  attains    to   great    felicity    in  Heaven/^     The    rewards 
of  one  who  sits  and    lies    down  upon    the    bare   ground    (with 
the    welkin   alone    for   his   shelter)    are    said    to    be   excellent 
vehicle?     and   beds,**'    and    costly    mansions    possessed   of    the 
resplendence  of  the    moon,  0   lady  !     That    man    who   having 
subsisted  upon  abstemious  diet  and    observed   diverse    excellent 
vows,  lives  depending  upon  his  own  self  and    then  casts   oif  his 
body  by    abstaining    from    all    food,  succeeds   in    ascending   to 
Heaven  and  enjoying  all  its   felicity.     That    man    who    having 
lived  in  entire  dependence  upon  his  own  self,  observes   for   two 
and  ten  years  the  duties  that  appertain  to  Diksha,  and   at  last 
casts  off  his  body    on    the   great    ocean,  succeeds   in.  attaining 
to  the  regions  of  Varuna  after  death.     That  man  who  living  iu 
entire  dependance  upon  his  own  self  observes    the    duties   that 
attach  to  Diksha  for  two    and    ten    years,*^"*^  and    pierces   his 
own  feet  with  a  sharp  stone,  attains  to   the    felicity    of  the    re- 
gion that  belongs  to    the    Guhyakas.     He    who   cultivates   self 
with  the  aid  of  self,  who  frees  himself  from  the  influence  of  all 
pairs  of  opposites  (such  as  heat  and  cold,  joy  and    sorrow,  &c.,) 
who  is  freed  from  every  kind    of  attachment,^"  and    who    men- 
tally observes  for  two  and  ten  years    such    a    course    of  conduct 
after  Diksha,  attains  to   Heaven    and    enjoys    every    happiness 
with  the  deities  as  his  companions."     He   who   lives   in    entire 
dependence  upon  his  own  self  and    observes    for   two   and    tea 


*  'Maium  bamafidliya'   implies  ab-.teutiou  fioin  (.'veii  ai)  and  water   as 
fool  or  mean-i  of  Hubii.-jo^nice. — ^i". 


Parva.)  anucasana  parva.  GP3 

years  the  duties  that  attach  to  Diksha  and  finally  casts  ofif  his 
body  on  the  fire  as  an  oblation  to  the  deities,  attains  to  the 
region  of  Brahman  and  is  held  in  high  respect  there.'^^  That 
regenerate  man,  0  goddess,  who  having  properly  gone  through 
the  Diksha,  keeps  his  senses  under  subjugation,  and  placing  his 
Self  on  Self  frees  himself  from  the  sense  of  meum,  desirous  of 
achieving  righteousness,^'  and  sets  out,  without  a  covering 
for  his  body,  after  the  due  observance  of  the  duties  of  Diksha 
for  two  and  ten  years  and  after  having  placed  his  sacred  fire 
on  a  tree,°*  and  walks  along  the  path  that  belongs  to  heroes 
and  lies  down  (when  need  for  lying  down  comes)  in  the  atti- 
tude of  heroes,  and  conducts  himself  always  after  the  manner 
of  heroes,  certainly  attains  to  the  end  that  is  reserved  for 
heroes.*^"  Such  a  man  repairs  to  the  eternal  region  of  Cakra 
where  he  becomes  crowned  with  the  fruition  of  all  his  wishes 
and  where  he  sports  in  joy.  his  person  decked  with  garlands  of 
celestial  flowers  and  celestial  perfumes.^^  Indeed,  that  right- 
eous-souled  person  lives  happily  in  Heaven,  with  the  deities  as 
his  companions.  The  hero,  observant  of  the  practices  of  heroes 
and  devoted  to  that  Yoga  which  belongs  to  heroes,^'  living  in 
the  practice  of  Goodness,  having  renounced  everything,  under- 
gone the  Diksha,  subjugated  his  senses,  and  observing  purity 
of  both  body  and  mind,  is  sure  to  attain  to  that  path  which  is 
reserved  for  heroes.  Eternal  regions  of  happiness  are  his.^^ 
Riding  on  a  car  that  moves  at  the  will  of  the  rider,  he  roves 
through  all  those  happy  regions  as  he  likes.  Indeed,  dwelling 
in  the  regions  of  Cakra,  that  blessed  person  always  sports  in 
joy,  freed  from  every  calamity.'  "^^ 


Section  CXLIII. 

" ' — Urnit  said, — O  holy  one,  0  thou  that  hadst  torn  off  the 
eyes  of  Bhaga   and   the   teeth   of  Pushan,  0  destroyer   of  the 


*  It  -should  be  noted  that  the  word  'Vira'  in  the  various  conipounda 
in  which  it  occurs  here,  does  not  mean  heroes  of  war.  On  the  other 
hand,  it  signifie.s  heroes  of  righteousness  and  penances  The  patli  of 
heroes  is  the  forest,  for  cowards  cannot  so  tliere.  The  attitude  of  heroes 
is  a  kind  of  attitude  for  Yogins  to  sit  in. — T. 

[     82     ] 


G50  MAEABHARATAi  [Anucasanika 

sacrifice  of  Daksha,  0  three-eyed  deity,  I  have  a  great  doubt!* 
In  days  of  yore,  the  illustrious  Self-born  created  the  four  orders. 
Through  the  evil  consequence  of  what  acts  doth  a  Vai9ya 
become  a  Cudra  ?^  Through  what  acts  doth  a  Kshatriya  be- 
come a  Vaicya  and  a  regenerate  person  (Brahmana)  becomes  a 
.Kshatriya  ?  By  what  means  may  such  degradation  of  castes  be 
prevented  P  Through  what  acts  does  a  Brahmana  take  birth 
in  his  next  life,  in  the  Cudra  order  ?  Through  what  acts, 
O  puissant  deity,  does  a  Kshatriya  also  descend  to  the  status 
of  a  Cudra  ?*  0  sinless  one,  0  lord  of  all  created  beings,  do 
thou,  0  illustrious  one,  dispel  this  doubt  of  mine.  How,  again, 
can  the  three  other  orders  naturally  succeed  in  attaining  to  the 
status  of  Brahmanhood  ? — ^ 

" ' — The  illustrious  one  said, — The  status  of  a  Brahmana, 
O  goddess,  is  exceedingly  difficult  to  attain.  0  auspicious  lady, 
one  becomes  a  Brahmana  through  original  creation  or  birth. 
After  the  same  manner,  the  Kshatriya,  the  Vaicya,  and  the 
Cudra,  all  become  so  through  original  creation.  Even  this  is  my 
opinion.*^  He,  however,  that  is  born  a  Brahmana  falls  away 
from  his  status  through  his  own  evil  acts.  Hence,  the  Brah- 
mana, after  having  attained  to  the  status  of  the  first  order, 
should  always  protect  it  (by  his  acts).'^  If  one  who  is  a  Ksha- 
triya or  Vai9ya  lives  in  the  practice  of  those  duties  that  are 
assigned  to  the  Brahmana,  after  the  manner  of  a  Brahmana,  he 
becomes  (in  his  next  life)  a  Brahmana.^  That  Brahmana  who 
casts  off  the  duties  of  his  order  for  following  those  assigned  for 
the  Kshatriya,  is  regarded  as  one  that  has  fallen  away  fromM 
the  status  of  a  Brahmana  and  that  has  become  a  Kshatriya.' 
That  Brahmana  of  little  understanding,  who,  impelled  by  cupi- 
dity and  folly,  follows  the  practices  assigned  to  VaiQyas,  for- 
getful of  his  status  as  a  Brahmana  that  is  exceedingly  difficult 
to  attain,^"  comes  to  be  regarded  as  one  that  has  become  a 
Vaicya.     Similarly,  one  that  is   a    Vai9ya   by   birth    may,  by 


*  'Nisargat'    is  literally   'through  creation'   or   'original  nature,'  or 
'birth.'     Of  course,  what  is  ireplied  is  that   one  becomes  a  Brahmana,  or 
Kshatriya,  or  Vai§ya,  or  Cudra,  through   original  creation   as   such,  by 
the  Self  boru,  that  is,  birth.— T, 


Parva.]  anucasana  fabva.  651' 

following  the  practices  of  a   Cudra,  become  a    Cudra.     Indeed, 
a  Brfihniana,  falling  away  from    the   duties   of  his   own   order, 
may  descend  to  the  status  of  even  a   Cudra."     Such   a   Brah- 
mana,  falling  away  from  the  order  of  his  birth  and  turned    out 
of  it,  without  attaining  to  the  region  of  Brahman  (which  is  his 
goal  if  he  duly  observes  his  own  duties),  sinks  into  Hell  and  in 
his  next  birth  becomes  born  as   a   Cudra.*^     A   highly   blessed 
Kshatriya  or  a   Vai<;ya,  that  abandons   those   practices   of  hia 
that  are  consistent  with  the  duties  laid  down  for  his  order,   and 
follows  the    practices   laid   down   for   the   Cudra,^*  falls   away 
from  his  own  order  and  becomes  a   person   of  mixed  caste.     It 
is  in  this  way  that  a  Brahmana,  or  a  Kshatriya,  or   a   Vai9ya, 
sinks  into  the  status  of  a  Cudra."     That  man  who  has   attain- 
ed to  clearness  of  vision  through   practice  of  the   duties  of  his 
own  order,  who  is  endued  with  knowledge  and   science,  who  is 
pure  (in  body  and  mind),  who  is   conversant  with   every   duty 
and  devoted  to  the  practice  of  all  his   duties,  is  sure  to   enjoy 
the  rewards  of  righteousness.^^     I  shall  now   recite   to   thee,  O 
goddess,  a  saying  uttered  by  Brahman    (the  Self-born)   on   this 
subject.     These  that  are   righteous   and   desirous   of  acquiring 
merit  always  pursue  with   firmness   the   culture   of  the   soul." 
The  food  that  comes  from  cruel  and  fierce  persons  is  censurable. 
So  also  is  the  food  that  has   been   cooked   for   serving   a   large 
number  of  persons.     The  same  is  said  of  the  food  that  is  cooked 
in  view  of  the   first   Craddha   of  a  deceased  person.     So   also 
is  the  food  that  is   stained  in   consequence   of  the   usual   faults 
and  the  food  that  is  supplied  by  a  Cudra.     These  should   never 
be  taken  by  a  Brahmana  at  any  time.*"     The  food  of  a  Cudra, 
0  goddess,   is  always  disapproved  of  by  the  high-souled   deities. 
Even  this,  I  think,  is  the  authority  enunciated  by   the   Grand- 
sire  with  his  own    mouth.^®     If  a  Brahmana,  who   has   set   up 
the  sacred  fire  and  who  performs  sacrifices,  were   ta  die   with 


*  'Ugrca'  means  a  fierce  or  cruel  person.     It  is  also  applied   to   signify 

I  a  person  of  a  mixed  caste  whose  occupation  is  the  slaughter  of  animals  in 

the  chase.     The  Commentator  is  silent.     I  think,  the  food   supplied   by  a 

fierce  or  cruel  person  is  meant  here.     What  is  said  in  this    Verse   is   that 

the  several  kinds  of  food  spoken  of  here  should  be  renounced   by  a  good. 

Srahmana.— T. 


652  MAHABHARATA.  [Anuiianunika 

any  portion    of  a   Cudra's   food   remaining   undigested   in   his 
stomach,  he  is  sure  to  take  birth  in  his  next   life  as  a   Cudra/^ 
In  consequence   of   those   remains   of  a   Cudra's   food   in   his 
stomach,  he  falls  away  from  the   status   of  a   Brahmana.     Such 
a   Brahmana  becomes   invested   with   the   status   of  a   Cudra. 
There  is  no  doubt  in  this.""     The   Brahmana   in   his   next   life 
becomes  invested  with  the  status  of  that  order  upon  whose    food 
he  subsists  through  life  or  with  the  undigested  portion  of  whose 
food  in  his  stomach   he   breathes   his   last.*^^     That    man   who 
having  attained  to  the  auspicious  status  of  a  Brahmana  which 
is  so  difficult  to  acquire,  disregards  it  and  eats  interdicted   food, 
falls  away  from  his  high  status.^^     That  Brahmana  who   drinks 
alcohol,  who   becomes  guilty  of  Brahmanicide   or  mean   in    his 
behaviour,  or   a   thief,  or   who   breaks   his   vows,    or  becomes 
impure,    or   unmindful    of    his   Vedic     studies,    or   sinful,    or 
characterised  by  cupidity,  or  guilty   of  cunning,  or   a   cheat,"* 
or  who  does  not  observe  vows,  or  who    weds   a   Cudra   woman, 
or   who   derives   his   sustenance     by    pandering    to   the   lusts 
of  other  people,  or  who   sells   the   Soma   plant,   or   who  serves 
a  person  of  an  order  below  his,  falls   away   from    his   status   of 
Brahmanhood.f  "*     That  Brahmana    who   violates   the   bed   of 
his  preceptor,  or   who  cherishes    malice   towards   him,  or   who 
takes  a  pleasure  in   speaking   ill   of  him,  falls   away   from   the 
status  of  Brahman  hood  even  if  he  be  conversant  with  Brahma.^^ 
By  these  good  acts,  again,  0  goddess,  when  performed,  a  Cudra 
becomes  a   Brahmana,  and  a   Vai93^a  becomes   a    Kshatriya."* 
The  Cudra  should  perform  all   the   duties   laid   down    for   him, 
properly  and  according   to  the   ordinance.     He   should   always 
wait,  with  obedience  and  humility,  upon  persons   of  the   three 


*  The  sense  is  this  :  if  a  Brahmana  dies  with  any  portion  of  the  food 
of  a  Cudra,  a  Vaigya,  or  a  Kshatriya  in  his  stomach,  in  his  next  life  he 
has  to  take  birth  as  a  Cudra,  a  Vai§ya,  or  a  Kshatriya.  If,  again,  dur- 
ing life  he  subsists  upon  food  supplied  to  him  by  a  Cudra,  a  Vai§ya,  oi 
a  Kshatriya,  he  has  to  take  birth  in  his  next  life  as  a  Cudra,  a  Vaifya, 
or  a  Kshatriya. — T. 

t  'KundaQin'  means  a  pander.  It  may  also  imply  one  who  eats  fron 
off  the  vessel  in  which  the  food  eaten  has  been  cooked,  without,  that  is 
uoing  plates  or  leaves, — T. 


Parva.]  ANOCASAna  parva.  653 

other  oders  and  serve  them  with  care.^^  Always  adhering  to  the 
path  of  righteousness,  the  Cudra  should  cheerfully  do  all  this. 
He  should  honor  the  deities  and  persons  of  the  regenerate  orders. 
He  should  observe  the  vow  of  hospitality  to  all  persons."**  With 
senses  kept  under  subjection  and  becoming  abstemious  in 
food,  he  should  never  approach  his  wife  except  in  her  season. 
He  should  ever  search  after  persons  that  are  holy  and  pure. 
As  regards  food,  he  should  eat  that  which  remains  after 
the  needs  of  all  persons  have  been  satisfied.^®  If,  indeed,  the 
Cudra  desires  to  be  a  Vaicya  (in  his  next  life),  he  should  also 
abstain  from  meat  of  animals  not  slain  in  sacrifices.  If  a 
Vaigya  wishes  to  be  a  Brahmana  (in  his  next  life),  he  should 
observe  even  these  duties.  He  should  be  truthful  in  speech, 
and  free  from  pride  or  arrogance.  He  should  rise  superior  to 
all  pairs  of  opposites  (such  as  heat  and  cold,  joy  and  sorrow, 
&c.)  He  should  be  observant  of  the  duties  of  peace  and  tran- 
quillity .^°  He  should  adore  the  deities  in  sacrifices,  attend 
with  devotion  to  the  study  and  recitation  of  the  Vedas,  and 
become  pure  in  body  and  mind.  He  should  keep  his  senses 
under  subjection,  honor  the  Brahmanas,  and  seek  the  welfare 
of  all  the  orders.  Leading  the  domestic  mode  of  life  and  eat- 
ing only  twice  a  day  at  the  prescribed  hours,  he  should  gratify 
his  hunger  with  only  such  food  as  remains  after  the  needs  have 
been  satisfied  of  all  the  members  of  his  family  with  dependants 
and  guests.  He  should  be  abstemious  in  food,  and  act  without 
being  impelled  by  the  desire  of  reward.  He  should  be  free 
from  egotism.  He  should  adore  the  deities  in  the  Agnihotra 
and  pour  libations  according  to  the  ordinance.  Observing  the 
duties  of  hospitality  towards  all  persons,  he  should,  as  already 
said,  eat  the  food  that  remains  after  .serving  all  others  for 
whom  it  has  been  cooked.  He  should,  according  to  the  or- 
dinances laid  down,  worship  the  three  fires.  Such  a  Vai(;ya 
of  pure  conduct  takes  birth  in  his  next  life  in  a  high  Ksha- 
triya  family. *^^"^*     If  a  Vai(jya,  after   having   taken  birth  as  a 


*  The  sense  seems  to  be  this  :  a  Vai^ya  ultimately  become?  a  Brah- 
mana  by  observing  the  duties  indicateil  in  Verses  30  to  3.3.  As  the 
immrdiatc   reward,  however,  of  his   observance   of  these  duties,  he   be- 


654!  MAHABHARATA.  [Anugdsaniko^ 

Kshafcriya,  goes  through   the   usual   purificatory   rites,  becomes 
invested  with  the  sacred  thread,   and  betakes  himself  to  the  ob- 
servance of  vows,  he  becomes,  in  his  next  life,  an  honored  Brah- 
mana.^5     Indeed,   after   his   birth   as   a    Kshatriya,  he   should 
make  presents,  adore  the  deities  in  great  sacrifices  with   plenti- 
ful Dakshinas,  study  the  Vedas,  and   desirous   of  attaining   to 
Heaven  should  worship  the  three   fires.^''     He   should   interfere 
for  dispelling  the  sorrows  of  the   distressed,  and  should   always 
righteously  cherish  and   protect   those   subjects    that   own    his 
sway.     He  should  be  truthful,  and  do  all  acts   that  have   truth 
in  them,  and  seek  happiness  in  conduct  like  this,^^     He  should 
award  punishments  that   are   righteous,  without   laying   aside 
the  rod  of  chastisement  for  good.     He  should  induce  men  to  do 
righteous  deeds.     Guided  by   considerations   of  policy    (in   the 
matter  of  swaying  his  people),  he  should   take   a   sixth   of  the 
produce  of  the  fields.*^^     He  should   never   indulge  in   sexual 
pleasure,  but  live  cheerfully  and  in  independence,  well  conver- 
sant with  the  science  of  Wealth  or  Profit.    Of  righteous  soul,  he 
should  seek  his  wedded  spouse  only   in  her  season.^^     He  should 
always  observe  fasts,  keep  his  soul   under   control,  devote   him- 
self to  the  study  of  the  Vedas,  and  be   pure  in  body  and  mind.. 
He  should  sleep  on  blades  of  KuQa  grass   spread  out  in  his  fire- 
chamber.*"     He  should   pursue   the   aggregate   of  Three   {viz., 
Righteousness,  Wealth,  and  Pleasure),  and  be  always   cheerful. 
Unto  Cudras  desirous  of  food,  he  should  always  answer  that  it  is- 
ready,*^     He  should  never  desire  anything  from  motives  of  gain 
or  pleasure.  He  should  worship  the  Pitris  and  gods  and  guests.*^' 
In  his  own  house  he  should  live  the  life   of  a    mendicant.     He- 
should  duly  adore  the  deities  in  his  Agnihotra,  morning,  noon, 
and  evening  every  day,  by  pouring  libations   agreeably    to    the- 
ordinance.*^     With  his  face  turned  towards  the  foe,  he   should 
cast  off  his  life-breaths  in  battle  fought  for   the  benefit  of  kine' 


comes  a  great  Kshatriya.     What  he  should  next  do  in  order  to  become  a 
Brahmana  is  said  in  the  Verses  that  follow. — T. 

*  This  may,  besides,  imply  the  taking  of  a  sixth  portion  of  the 
merits  acquired  by  his  subjects  through  I  the  righteous  deeds  they  per- 
form—T. 


!pa,rva.]  andcasana  pabva!  G55 

and  Brahmanas.  Or,  he  may  enter  the  triple  fires  sanctified 
■with  Mantras  and  cast  off  his  body.  By  pursuing  this  line  of 
conduct  he  takes  birth  in  his  next  life  as  a  Bruhniana.** 
Endued  with  knowledge  and  science,  purified  from  all  dross,  and 
fully  conversant  with  the  Vedas,  a  righteous-souled  Kshatriya, 
by  his  own  acts,  becomes  a  Brahmana.**^  It  is  with  the  aid  of 
these  acts,  0  goddess,  that  a  person  who  has  sprung  from  a 
degraded  order,  viz.,  a  Cudra,  may  become  a  Brahmana  refined 
of  all  stains  and  possessed  of  Vedic  lore.*^  One  that  is  a  Brah- 
mana,  when  he  becomes  wicked  in  conduct  and  observes  no 
distinction  in  respect  of  food,  falls  away  from  the  status  of 
Brahmanhood  and  becomes  a  Cudra.*^  Even  a  Cudra,  0  god- 
dess, that  has  purified  his  soul  by  pure  deeds  and  that  hss 
subjugated  all  his  senses,  deserves  to  be  waited  upon  and  served 
with  reverence  as  a  Brahmana.  This  has  been  said  bv  the  Self- 
born  Brahman  himself.*^  When  a  pious  nature  and  pious  deeds 
are  noticeable  in  even  a  Cudra,  he  should,  according  to  my 
•opinion,  be  held  superior  to  a  person  of  the  three  regenerate 
classes.*®  Neither  birth,  nor  the  purificatory  rites,  nor  learning, 
nor  offspring,  can  be  regarded  as  grounds  for  confering  upon  one 
the  status  of  regeneracy.  Verily,  conduct  is  the  only  ground.^** 
All  Brahmanas  in  this  world  are  Brahmanas  in  consequence  of 
conduct.  A  Cudra,  if  he  is  established  on  good  conduct,  is  re- 
garded as  possessed  of  the  status  of  a  Brahmana.^^  The  status 
of  Brahma,  0  auspicious  lady,  is  equal  wherever  it  exists.  Even 
this  is  my  opinion.  He,  indeed,  is  a  Brahmana  in  whom  the 
status  of  Brahma  exists, — that  condition  which  is  bereft  of 
attributes  and  which  has  no  stain  attached  to  it.^^  The  boon- 
giving  Brahman,  while  he  created  all  creatures,  himself  said 
that  the  distribution  of  human  beings  into  the  four  orders  as 
dependent  on  birth  is  only  for  purposes  of  classification.^'^  The 
Brahmana  is  a  great  field  in  this  world, — a  field  equipt  with 
feet  for  it  moves  from  place  to  place.  He  who  plants  seeds  in 
that  field,  0  beautiful  lady,  reaps  the  crop  in  the  next  world.®* 
That  Brahmana  who  wishes  to  achieve  his  own  good  should 
always  live  upon  the  remains  of  the  food  that  may  occur  in  his 
house  after  gratifying  the  needs  of  all  others.  He  should  always 
adhere  to  the  path  of  righteousness.     Indeed,  he  should    tread 


656  wahabharata!  [Anucisanika 

along  the  path  that  belongs  to  Brahma.^^  He  should  live,  en 
gaged  in  the  study  of  the  Samhitas,  and  remaining  at  home  he 
should  discharge  all  the  duties  of  a  house-holder.  He  should 
always  be  devoted  to  the  study  of  the  Vedas,  but  he  should 
never  derive  the  means  of  subsistence  from  such  study.^® 
That  Brahmana  who  always  conducts  himself  thus,  adhering 
to  the  path  of  righteousness,  worshipping  his  sacred  fire,  and 
engaged  in  the  study  of  the  Vedas,  comes  to  be  regarded  as 
Brahma.^^  Having  attained  to  the  status  of  a  Brahmana,  it 
should  always  be  protected  with  care,  0  thou  of  sweet  smiles, 
by  avoiding  the  stain  of  contact  with  persons  born  in  inferior 
orders,  by  abstaining  from  the  acceptance  of  gifts,  and  by 
other  acts  laid  down  in  the  scriptures.^^  I  have  thus  told  thee 
a  mystery,  viz.,  the  manner  in  which  a  Cudra  may  become  a 
Brahmana,  or  that  by  which  a  Brahmana  falls  away  from  his 
own  pure  status  and  becomes  a  Cudra. — '  "^^ 


Section  CXLIV. 

"  ' — Uma  said, — 0  holy  one,  0  Lord  of  all  beings,  0  thou 
that  art  worshipped  by  deities  and  Asuras  equally,  tell  me 
what  the  duties  and  derilections  are  of  men.  Indeed,  0  puis- 
sant one,  resolve  me  my  doubts  !^  It  is  by  these  three,  viz., 
thought,  word,  and  deed,  that  men  become  bound  with  bonds. 
It  is  by  the  same  three  that  they  become  freed  from  those 
bonds.^  By  pursuing  what  conduct,  O  god, — indeed,  by  what 
kind  of  acts, — by  what  behaviour  and  attributes  and  words,  do 
men  succeed  in  ascending  to  Heaven  ? — ^ 

"  ' — The  god  of  gods  said, — 0  goddess,  thou  art  well  conver- 
sant with  the  true  import  of  duties.  Thou  art  ever  devoted  to 
Righteousness  and  Self-restraint.  The  question  thou  hast  asked 
me  is  fraught  with  the  benefit  of  all  creatures.  It  enhances  the 
intelligence  of  all  persons.  Do  thou,  therefore,  listen  to  the 
answer.*  Those  persons  that  are  devoted  to  the  religion  of 
Truth,  that  are  righteous  and  destitute  of  the  indications  of  the 
several  modes  of  life,  and  that  enjoy  the  wealth  earned  by 
righteous  means,  succeed  in  ascending  to  He.iven.^  Those  men 
that  are  freed  iroiii  all  doab6iS,  DhaO  are  possessed  of  omniscience, 


Parva.]  andcasana  pabva!  C."57 

and  ihat  have  eyes  beholding  all  things,  are  never  enchained  by 
either   virtue  or  sin.     Those  men  that  are  freed  from  all  attach- 
ments can  never  be  bound  by  the  chains  of  action."     They  who 
never  injure  others  in  thought,  word,  or  deed,  and    who    never 
attach  themselves  to   anything,  can   never  he   bound   by    acts.'' 
They  who  abstain  from  taking  the   lives   of  any    creature,  who 
are  endued  with  righteous  conduct,  who  have   compassion,    who 
regard  friends  and  foes  in   an    equal    light,  and    who   are    self- 
restrained,  can  never  be  bound  by  acts.^     Those  men    that   are 
endued  with  compassion    towards  all  beings,  that  succeed  in  in- 
spiring the  confidence  of  all  living  creatures,  and  that  have  cas6 
off  malice  in  their  behaviour,  succeed  in  ascending  to  Heaven." 
Those  men  that  have  no  desire  to  appropriate  what  belongs   to 
others,  that  keep  themselves  aloof  from    the    wedded    wives   of 
others,  and  that  enjoy  only  such  wealth   as  has  been   earned  by 
righteous   means,   succeed    in    ascending   to    Heaven.^"     Those 
men  who  behave  towards  the  wives  of  other  people  as   towards 
their  own  mothers  and  sisters  and  daughters,  succeed  in  attain- 
ing to  Heaven.^^     Those  men  that  abstain    from    appropriating 
what  belongs  to  others,  that  are  perfectly   contented  with  what 
they  themselves  possess,  and   that   live   depending   upon    their 
own  destiny,  succeed  in    ascending  to   Heaven.^"     Those    men 
that,  in  their  conduct,  always  shut  their  eyes  against  association 
with  other  peoples   spouses,  that   are    masters   of  their   sen.ses, 
and  that  are  devoted  to   righteous    conduct,  succeed    in  ascend 
ing  to  Heaven. ^^     Even  this  is  the   path,  created  by  the    god.s, 
that  the  righteous  should  follow.     This  is   the  path,  freed    from 
passion  and  aversion,  laid  down  for   the   righteous   to    follow.^* 
Those  men  who  are  devoted  to  their  own  spouses  and  who   seek 
them  in  only   their   seasons,  and    who   turn    themselves   away 
from  indulgence  in    sexual    pleasure,  succeed    in    ascending   to 
Heaven.^^      Conduct    marked   by   charity   and    penances,  and 
characterised  by  righteousness  of  deeds  and  purity  of  both  body 
and  heart,  should  be  followed  by  those   that   are    wise    for   the 
sake  of  adding  to  their  merit   or    for   earning   their    means   of 
subsistence.^*'     Those  who    wish  to   ascend   to   Heaven   should 
follow  in  this  track  and  not  any  other. — " 

"  '—Urna  said,— Toll  me,  O   illustrious   deity,  O  sinless  lord 

[     8,1     1 


r 


oo 


5S  MAnABHARATAi  [Anucisan'Jcfi 


of  all  creatures,  what  are  those  words  by  which  one  becomes 
enchained  and  what  those  words  by  speaking  which  one  may 
be  freed  from  one's  bonds. — ^^ 

'' ' — Mahegwara  said, — Those  men   who   never   tell   lies   for 
either  themselves  or  for  others,  or  in  jest  or  for  exciting   laugh- 
ter, succeed  in  ascending  Heaven.^®     They  who  never   tell   lies 
for  earning  their  subsistence  or  for   earning    merit   or   through 
mere  caprice,  succeed  in   ascending   to   Heaven.^**     They   who 
utter  words  that  are  smooth  and  sweet  and    faultless,  and   who 
welcome  all  whom  they  meet  with  sincerity,   succeed  in  ascend- 
ing to  Heaven."^     They  who  never  utter   words  that  are   harsh 
and  bitter  and  cruel,  and  who  are  free    from   deceitfulness   and 
evil  of  every  kind,  succeed  in    ascending   to   Heaven."^     Those 
men  who  never  utter  words  that   are   fraught    with   deceit   or 
that   cause   breaches   of  understanding   between    friends,    and 
who  always  speak  what  is  true  and  what  promotes  good  feelings, 
succeed  in  ascending  to  Heaven.^^   Those  men  who   avoid  bars 
speeches   and  abstain  from  quarrels  with   others,  who  are  equal 
in  their  behaviour  to  all   creatures,  and    who   have   subjugate 
their   souls,  succeed   in    ascending   to   Heaven."*      They    wh 
abstain    from   evil   speach   or   sinful   conversation,    who   avoi 
such  speeches   as  are   disagreeable,  and   who   utter   only   sue! 
words  as  are  auspicious  and  agreeable,  succeed    in  ascending  t( 
Heaven."^     They  who  never  utter,  under  anger,  such  words  as 
tear  the  hearts  of  other  people,  and  who,  even    when  under  the 
influence  of  wrath,  speak  words  that  are  peaceful  and  agreeable, 
succeed  in  ascending  to   Heaven.-^     This   religion,  O   goddess, 
appertaining  to  speech,  should  always  be  followed  by  men.     It 
is  auspicious  and  characterised  by    truth.     They  that   are    pos- 
sessed of  wisdom  should  always  avoid  untruth. — "^ 

" '— Uma  said,— Do  thou  tell  me,  0  god  of  gods.  O  wielder 
of  Pinaka,  0  thou  that  art  highly  blessed,  what  those  mental 
acts  or  thoughts  are  by  which  a  person  may  be  enchained  !— '^'^ 

"  ' — Mahe(;wara  said, — Endued  with  merit   that  arises  from 
mental  acts,  0  goddess,  one  ascends  to  Heaven.     Listen  to  me, 
O  auspicious  one,  as  I   recite    to    thee    what   those    acts   are. 
Listen  to  me,  O  thou  of  sweet   face,  how    also    a    mind   of  ill- 
regulated  features  becomes   enchained   by    ill-regulated   or  evil 


29 


Parva.]  anuca^ana  pak'/a!  659' 

thoughts.^"     Those  men  who  do    not    seek,   even    mentally,  to 
take  what  belongs  to  others  even  when  they  see    it    lying    in  a 
lone    forest,  succeed    in    ascending   to   Heaven.'*^     Those    men 
who  care  not  to  appropriate  what  belongs  to  others  even    when 
they  see  it  lying  in  a  house  or  a  village  that  has  been   deserted, 
ascend  to  Heaveji.^"     Those  men  that  do  not   seek,  even    men- 
tally, to  associate  with  the  wedded  spouses  of  others  even  when 
they  behold  tlieni  in  deserted  places  and  under   the  influence  of 
desire,  succeed  in    ascending    to    Heaven. ^^     Those    men    who, 
meeting  with  friends  or  foes,  behave  in  the  same  friendly    way 
towards  all,  succeed  in   ascending   to    Heaven.^*     Those    men 
that  are  possessed  of  learning   and    compassion,  that   are    pure 
in  body  and  mind,  that  arc  firm  in    their   adherence    to   truth, 
and  that  are  contented  with  what   belongs  to  them,  succeed  in 
ascending  to  Heaven.^"     Those  men  that  do  iiot  bear  ill-will  to 
any  creature,  that  do  not    stand   in    need   of  labour    for   their 
subsistence,  that  bear   friendly    hearts  towards  all   beings,  and 
that  entertain  compassion  towards  all,  succeed  in    ascending  to 
Heaven.^*     Those  men  that  are  endued    with    faith,  that   have 
compassion,  that  are  holy,  that  seek  the  company   of  holy  men, 
and  that  are  conversant    with   the   distinctions   between   right 
and  wrong,  succeed   in   ascending    to    Heaven.^^     Those    men, 
0  goddess,  that  are  conversant    with  what  the  consequences  are 
of  good   and    bad   deeds,   succeed   in   ascending   to    Heaven.^^ 
Those  men  that  are  just  in  all  their   dealings,  that  are   endued 
with  all    desirable   accomplishments,  that   are   devoted    to   the 
deities  and  the  Brahmanas,  and  that  are  endued  with  persever- 
ance in  the  doing   of  all    good   acts,  succeed   in   ascending   to 
I  Heaven.^^     All  these  men,  O  goddess,  succeed   in  ascending   to 
Heaven  through  the    meritorious  consequences   of  their   deeds. 
What  else  dost  thou  Avish  to  hear  ? — **> 

"  ' — Uma  said, — I  have  a  great   doubt,  O    ]\[ahcQwara,  on  a 
ibject  connected  with  human    being>.     It   behooveth   thee   to 
rx plain  it  to  me  carefully.**     By  what   acts   does   a    man    suc- 
ccod,  0  puissant   deity,  in    acquiring   a    long    life?     By    what 
penances  also  does  one  acquire   a    long   life  ?*^     By    what   acts 
oes  one  become  short-lived  on    Earth  ?     0  thou   that   art   per- 
tly stainless,  it  behooveth  thee  to   tell    me   what   the  conse- 


,) 


6G0  MAHABHARATA.  [Anu^cisantka 

quences  are  of  acts  (in  the  matter  of  bestowing  a  long  or  a 
short  life  on  the  doer).*^  Some  are  seen  to  be  possessed  of 
great  good  fortune  and  some  weighted  with  misfortune.  Some 
are  possessed  of  noble  birth  and  some  are  of  ignoble  birth.** 
Some  of  such  repulsive  features  as  if  they  are  made  of  wood, 
while  others  are  of  very  agreeable  features  at  even  the  first 
sight.*^  Some  appear  to  be  destitute  of  wisdom  while  others 
are  possessed  of  it.  Some,  again,  are  seen  endued  with  high 
intelligence  and  Avisdom,  enlightened  by  knowledge  and 
science.*''  Some  have  to  endure  little  pain,  while  others  there 
are  that  are  weighted  with  heavy  calamities.  Even  such  di- 
verse sights  are  seen  with  respect  to  men.  It  behooveth  thee, 
O  illustrious  one,  to  tell  me  the  reason  of  all  this  ! — " 

"  ' — The  god  of  gods  said, — Verily,  0  goddess,  I  shall   dis- 
course to  thee  on  the    manifestation   of  the   fruits   of  acts.     It 
is  by  the  rules  of  that  manifestation  that  all   human   beings  in 
this  world  enjoy  or   endure   the   consequences   of  their   acts.*^ 
That  man  who  assumes  a  fierce  aspect  for  the   purpose    of  tak- 
ing the  lives  of  other  creatures,  who  arms   himself  with   stout 
sticks  for  injuring  other  creatures,  who   is   seen   with    uplifted 
weapons,  who  slays  living  creatures,*^  who  is  destitute  of  com- 
passion,   who   always   causes   agitation   to   living   beings,  who 
refuses  to  grant  protection  to  even  worms  and  ants,  who  is   en- 
dued with  cruelty,^" — one    who    is  such,  0    goddess,  sinks   in 
Hell.     One  who  is   endued  with   an   opposite   disposition    and 
who  is  righteous  in  acts,  becomes  born   as   a   handsome    man.^* 
The  man  who  is  endued  with  cruelty,  goes   to   Hell,  while   he 
that  is  endued  with  compassion  ascends  to  Heaven.     The   man 
who  goes  to  Hell  has  to  endure  fierce  and    exceeding    misery .^^ 
One  who,  having  sunk  in  Hell,  rises   therefrom,  takes    birth  as    j 
a  man  endued  with  short  life.^^     That  man  who  is   addicted  to     ' 
slaughter  and   injury,  0   goddess,  becomes,  through    his   sinful 
deeds,  liable  to  destruction.     Such  a   person   becomes   disagree- 
able to  all  creatures  and  endued  with  a  short  life.^*     That   man 
who  belongs  to  what  is  called    the    White    class,  who   abstains 
from  the  slaughter  of  living  creatures,  who    has   thrown    away 
all  weapons,  who  never  inflicts  any  chastisement   on    anybody, 
who  never  injures  any   creature,*^*^  who   never  causes   anybody 


tarva.]  iNDOASANA   PARVA.  oOl 

to  slay  creatures  for  him,  who  never  slays  or  strikes  even  when 
struck  or  attempted  to  be  slain,  who  never  sanctions  or  approves 
an  act  of  slaughter,  who  is  endued  with  compassion  towards 
all  creatures,  who  behaves  towards  others  as  towards  his  own 
self," — such  a  superior  man,  0  goddess,  succeeds  in  attaining 
to  the  status  of  a  deity.  Filled  with  joy,  such  a  man  enjoys 
diverse  kinds  of  luxurious  articles."  If  such  a  person  ever 
takes  birth  in  the  world  of  men,  he  becomes  endued  with 
longevity  and  enjoys  great  happiness.^^  Even  this  is  the  way 
of  those  that  are  of  righteous  conduct  and  righteous  deeds  and 
that  are  blessed  with  longevity,  the  way  that  was  indicated 
by  the  Self-born  Brahman  himself  and  that  is  characterised  by 
abstention  from  the  slaughter  of  living  creatures. — '  "^^ 


Section  CXLV. 

"  ' — Uma  said, — By  what  disposition,  what  conduct,  what 
acts,  and  what  gifts,  does  a  man  succeed  in  attaining  to 
Heaven  ? — ^ 

•'  ' — Mahecjwara  said, — He  who  is  endued  with  a  liberal  dis- 
position, who  honors   Brahmanas   and    treats   them    with   hos- 
pitality, who  makes   gifts   of  food   and   drink   and   robes   and 
other  articles  of  enjoyment  unto   the   destitute,  the   blind,  and 
the  distressed,'-'  who  makes  gifts  of  houses,  erects  halls  (for  use 
of  the  public),  digs  wells,  constructs   shelters  whence  pure   and 
cool  water  is  distributed    (during   the   hot    months  unto  thirsty 
travellers),  excavets   tanks,   makes   arrangements   for   the  free 
distribution  of  gifts  every  day,  gives    to   all   comers    what  each 
solicits,^   who   makes   gifts   of  seats   and   beds   and    conveyan- 
ces, wealth,  jewels  and   gems,  houses,  all    kinds   of  corn,  kine, 
fields,  and  women,* — verily,  he  who  always  makes   these   gifts 
with  a  cheerful  heart,  becomes  a   denizen,  0   goddess,  of  Hea- 
ven.'^    He  resides   there   for   a   long   period,  enjoying   diverse 
kinds  of  superior  articles.     Passing    his   time   happily    in    the 
company  of  the  Apsaras,  he  sports   in  the    woods   of  Nandana 
and  other   delightful   regions.^      After   the   exhaustion   of  his 
merits  he  falls  down  from  Heaven  and  takes  birth  in  the    order 
of  humanity,    in   a  family,    0   goddess,  that  is  possessed  of 


6G2  MAHA.RHARATA.  [Anue,lsanikz 

wealth  and  cover  in  abundance  and  that  has  a  large  command 
of  every  article  of  enjoyment/  In  that  life  he  becomes  en- 
dued with  all  articles  for  gratifying  his  dishes  and  appetites. 
Indeed,  blessed  with  the  possession  of  such  articles,  he  becomes 
endued  with  affluence  and  a  well-filled  treasury.®  The  Self- 
born  Brahman  himself  declared  it  in  days  of  old  that  it  is  even 
such  persons,  0  goddess,  that  become  highly  blessed  and  pos- 
sessed of  liberal  dispositions  and  agreeable  features.^  There 
are  others,  0  goddess,  that  are  incapable  of  making  gifts. 
Endued  with  small  understandings,  they  cannot  make  gifts 
even  when  solicited  by  Brahmanas  and  possessed  of  abundant 
wealth.'^"  Beholding  the  destitute,  the  blind,  the  distressed, 
and  mendicants,  and  even  guests  arrived  at  their  abodes,  those 
persons,  always  filled  with  the  desire  of  gratifying  the  organ 
of  taste,  turn  away,  even  when  expressly  solicited  by  them." 
They  never  make  gifts  of  wealth  or  robes,  or  viands,  or  gold, 
or  kine,  or  any  kind  of  food.^^  Those  men  who  are  disinclined 
to  relieve  the  distress  of  others,  who  are  full  of  cupidity,  who 
have  no  faith  in  the  scriptures,  and  who  are  destitute  of  mak- 
ing gifts, — verily,  these  men  of  little  understanding,  0  god- 
dess, have  to  sink  in  Hell.-"^  In  course  of  time,  when  their 
sufferings  in  Hell  come  to  an  end,  they  take  birth  in  the  order 
of  humanity,  in  families  that  are  entirely  destitute  of  wealth.^* 
Always  suffering  from  hunger  and  thirst,  excluded  from  all 
decent  society,  hopeless  of  ever  enjoying  all  goodly  things, 
they  lead  lives  of  great  wretchedness.^^  Born  in  families  that 
are  destitute  of  all  articles  of  enjoyment,  these  men  never 
succeed  in  enjoying  the  goodly  things  of  Earth.  Indeed,  O 
goddess,  it  is  through  acts  that  persons  become  wretched  and 
poor.^*  There  are  others  who  are  full  of  arrogance  and  pride 
caused  by  the  possession  of  riches.  Those  senseless  Avretches 
never  offer  seats  to  those  that  deserve  such  an  offer."  Endued 
with  little  understandings  they  do  not  give  way  to  them  that 
deserve  such  an  honor.*     Nor  do  they  give  water   for   washing 


*  I  Imlia  an  inferior  should  always  stand  aside  for  letting  his  supe- 
rior pass.  The  Kshatriya  should  give  way  to  the  Brahmana,  the  Vaigya 
to  the  Kshatriya,  and  the  Cudra  to  the  Vaigya. — T. 


Tarva.]  anucasana  parva!  GG3 

the  feet  to  persons  unto  whom  it  should  be  given."  Indeed, 
they  do  not  honor,  agreeably  to  the  ordinance,  with  gifts  of  the 
Arghya,  such  persons  as  deserve  to  be  honored  therewith. 
They  do  not  offer  water  for  washing  the  mouth  unto  such 
as  deserve  to  have  that  honor.-''''  They  do  not  treat  their 
very  preceptors,  when  the  latter  arrive  at  their  houses,  in 
the  manner  in  which  preceptors  should  be  treated.  Living 
in  cui)idity  and  arrogance,  they  refu.se  to  treat  their  seniors 
and  aged  men  with  love  and  affection,  even  insulting  those 
that  deserve  to  be  honored  and  asserting  their  superiority  over 
them  without  displaying  reverence  and  humility.  Such  men, 
0  goddess,  sink  in  Hell.-^"-^  When  their  sufferings  come  to  an 
end  after  a  long  course  of  years,  they  rise  from  Hell,  and 
take  brith  in  the  order  of  humanity,  in  low  and  wretched 
families.^-  Indeed,  they  who  humiliate  their  preceptors  and 
seniors,  have  to  take  birth  in  such  castes  as  those  of  Swapakas 
and  Pukkasas  who  are  exceedingly  vile  and  bereft  of  intelli- 
gence.^^ He  who  is  not  arrogant  or  filled  with  pride,  who 
is  a  worshipper  of  the  deities  and  Brahraanas,  who  enjoys  the 
respect  of  the  world,  who  bows  to  every  one  that  deserves  his 
reverence,  who  utters  smooth  and  sweet  words,^*  who  benefits 
persons  of  all  orders,  who  is  always  devoted  to  the  good  of 
all  beings,  who  does  not  feel  aversion  for  anybody,  who  is 
sweet  tongued,  who  is  an  utterer  of  agreeable  and  coolino- 
words,"^  who  gives  way  to  one  that  deserves  to  have  way,  who 
adores  his  preceptors  in  the  manner  in  whi^h  pre;"eptors  de- 
serve to  be  adored,  who  welcomes  all  creatures  with  proper 
courtesy,  who  does  not  bear  ill  will  towards  any  creature,  who 
lives,  worshipping  seniors  and  guests  with  .such  honors  as  they 
deserve,-'  who  is  ever  bent  upon  securing  as  many  guests  as 
possible,  and  who  worships  all  who  honor  his  hou.se  with  their 
presence,-^  succeeds,  0  godde-ss,  in  ascending  to  Heaven.  Upon 
the  exhaustion  of  his  merit,  he  takes  birth  in  the  order  of 
humanity  in  a  high  and  respectable  family."^  In  that  life  he 
becomes  possessed  of  all  articles  of  enjoyment  in  abundance 
and  jewels  and  gems  and  every  kind  of  wealth  in  profusion. 
He  gives  unto  deserving  persons  what  they  deserve.  He  be- 
comes devoted  to  the  ob.servance  of  every    duty    and  every    act 


664  MAHABHARATA?  [AnucHsanika 

of  righteousness."^  Honored  by  all  creatures  and  receiving 
their  reverence,  he  obtains  the  fruits  of  his  own  acts.^°  Even 
such  a  person  acquires  a  high  lineage  and  birth  in  this  world. 
This  that  I  have  recited  to  thee  Avas  said  by  the  Ordainer 
(Brahman)  himself  in  days  of  old.^^  That  man  who  is  fierce  in 
conduct,  who  inspires  terror  in  all  creatures,  who  injures  other 
beings  with  hands  or  feet  or  cords  or  sticks,  or  brick-bats  or 
clods  of  hard  clay,  or  other  nieans  of  wounding  and  paining, 
O  beautiful  lady,  who  practises  diverse  kinds  of  deceit  for  slay- 
ing living  creatures  or  vexing  them,  who  pursues  animals  in 
the  chase  and  causes  them  to  be  tremble  in  fear, — verily,  that 
man,  who  conducts  himself  in  this  way,  is  certain  to  sink  in 
jjgjj  3i!-34  j£  -j^  course  of  time  he  takes  birth  in  the  order  of 
humanity,  he  is  obliged  to  be  born  in  a  low  and  wretched  race 
or  family  that  is  afflicted  with  impediments  of  every  kind  on 
every  side.^^  He  becomes  an  object  of  aversion  to  all  the 
world.  A  wretch  among  men,  he  becomes  so  through  the  con- 
sequence of  his  own  acts.^®  Another,  who  is  possessed  of  com- 
passion, casts  his  eye  on  all  creatures.  Endued  with  a  friendly 
vision,  behaving  towards  all  creatures  as  if  he  were  their  father, 
divested  of  every  hostile  feeling,  with  all  his  passions  under 
complete  control,^^  he  never  vexes  any  creature  and  never 
inspires  them  with  fear  by  means  of  his  hands  or  feet  which 
are  always  under  his  control.  He  inspires  the  confidence  of 
all  beings.^^  He  never  afflicts  any  creature  with  either  cords 
or  clubs  or  brick-bats  or  clods  of  hard  earth  or  weapons  of  any 
kind.  His  deeds  are  never  fierce  or  cruel,  and  he  is  full  of 
kindness.^^  One  who  is  endued  with  such  practices  and  con- 
duct certainly  ascends  to  Heaven.  There  he  lives  like  a  god 
in  a  celestial  mansion  abounding  with  every  comfort.*"  If, 
upon  the  exhaustion  of  his  merit,  he  has  to  take  birth  in  the 
order  of  humanity,  he  becomes  born  as  a  man  that  has  not  to 
fight  with  difficulties  of  any  kind  or  to  encounter  any  fear. 
Indeed,  he  enjoys  great  happiness."  Possessed  of  felicity, 
without  the  obligation  of  undergoing  distressing  labour  for  his 
subsistence,  he  lives  freed  from  every  kind  of  anxiety.  Even 
this,  O  goddess,  is  the  path  of  the  righteous.  In  it  there  are 
no  impediments  or  aiiiicUoua. — ^' 


PiUrfja.]  ANUOARANA  parvaI  C65 

"' — Uma  said, — In  the  \Torld  some  men  are  scci\  well 
versed  in  inferences  and  the  premises  leading  to  them.  Indeed, 
they  are  possessed  of  science  and  knowledge,  have  large  pro- 
geny, and  are  endued  with  learning  and  wisdom/^  Others, 
O  god,  are  destitute  of  wisdom,  science,  and  knowledge,  and 
arc  characterised  by  folly.  By  what  particular  acts  does  a  per- 
son become  possessed  of  wisdom  ?**  By  what  acts,  again,  does 
one  become  possessed  of  little  wisdom  and  distorted  vision  ? 
Do  thou  dispel  this  doubt  of  mine,  0  thou  that  art  the  fore- 
most of  all  beings  conversant  with  duties  !*^  Others  there  are, 
O  god,  that  are  blind  from  the  moment  of  their  birth.  Others 
there  are  that  are  diseased  and  afflicted  and  impotent.  Do 
thou,  O  god,  tell  me  the  reason  of  this  ! — *^ 

"  ' — Mahe9wara  said, — Those  men  that  always  enquire, 
about  what  is  for  their  benefit  and  what  is  to  their  detriment, 
of  Brahmanas  learned  in  the  Vedas,  crowned  with  success,  and 
conversant  with  all  duties,*^  that  avoid  all  kinds  of  evil  deeds 
and  achieve  only  such  deeds  as  are  good,  succeed  in  ascending 
to  Heaven  after  departing  from  this  world  and  enjoy  great 
happiness  as  long  as  they  live  here.*^  Indeed,  upon  the  ex- 
haustion of  their  merit,  when  they  take  birth  in  the  order  of 
humanity,  they  become  born  as  men  possessed  of  great  intelli- 
gence. Every  kind  of  felicity  and  auspiciousness  becomes  theirs 
in  consequence  of  that  intelligence  with  which  they  are  born.** 
Those  men  of  foolish  understandings  who  cast  wicked  eyes 
upon  the  wedded  spouses  of  other  men,  become  cursed  with 
congenital  blindness  in  consequence  of  that  sinfulness  of 
theirs.^"  Those  men  who,  impelled  by  desire  in  their  hearts, 
cast  their  eyes  on  naked  women,  those  men  of  Avicked  deeds 
take  birth  in  this  world  to  pass  their  whole  lives  in  one 
continuous  discase.^^  Those  men  of  foolish  and  wicked  deeds 
who  indulge  in  sexual  congress  with  women  of  orders  different 
from  their  own, — those  men  of  little  wisdom, — have  to  take 
birth  in  their  next  lives  as  persons  destitute  of  the  virility .'^* 
Those  men  who  cause  animals  to  be  slain,  and  those  who 
violate  the  beds  of  their  preceptors,  and  those  who  indulge 
promiscously  in  sexual  congress,  have  to  take  birth  in  their 
next    lives  as  persons  destitute  of  the  virile  power. — " 

[     84     ] 


■flB'GB  mahabharata!  [Anuc^^sanika 

"  ' — Uma  said, — What  acts,  O  foremost   of  the   deities,  are 
i faulty,  and  what  acts  are   faultless?     What,  indeed,  are  those 
acts  by  doing  which  a  man  succeeds   in    attaining   to   what   is 
for  your  highest  good  ? — ^* 

"  ' — MahcQwara  said, — That  man  who  is  desirous   of  ascer- 
■taining  what  is  righteousness,  and  who    wishes   to  acquire    pro- 
minent virtues  and  accomplishments,  and  who  always  puts  ques- 
tions to  the  Brahman  as  with  a  view  to   find   out  the   path  that 
leads  to  his  highest  good,  succeeds   in    ascending   to   Heaven.^® 
If  (after  exhaustion  of  his  merit)    he  takes  birth   in    the   order 
of  humanity,  he  becomes  endued  with  intelligence  and  memory 
and  great   wisdom.^^     This,  O   goddess,  is  the    line   of  conduct 
'that   the   righteous   are    to    follow   and   that   is   fraught  with 
great  benefit.     I  have  told  thee  of  it   for   the   good   of  human 
beings. — ^'^ 

"  ' — Uma  said, — There  are  men  who  hate  righteousness  and 
who  are  possessed  of  little  understandings.  They  never  wish 
to  approach  Brahmanas  conversant  with  the  Vedas."^^  There 
are  others  who  are  observant  of  vows  and  who  are  devoted  to 
the  duty  of  performing  Craddhas.  Others,  again,  are  desti- 
tute of  all  vows.  They  are  unmindful  of  observances  and  are 
like  Rakshasas  in  conduct.^^  Some  there  are  who  are  devoted 
to  the  performance  of  sacrifices  and  some  who  are  unmindful 
of  the  Homa.  Through  the  consequences  of  what  acts  do  men 
become  possessed  of  these  different  natures  ? — *** 

"' — Mahe9wara  said, — Through  the  Vedas,  the  limits  have 
been  assigned  of  all  the  acts  of  human  beings.  Those  men 
that  conduct  themselves  according  to  the  authority  of  the 
Vedas,  are  seen  (in  their  next  lives)  to  become  devoted  to  the 
observance  of  vows.®^  Those  men,  however,  who  having  be- 
come subject  to  the  sway  of  folly  accept  unrighteousness  for 
its  reverse,  become  destitute  of  vows,  trangress  all  restraints, 
and  come  to  be  regarded  as  Brahmarakshasas.  Indeed,  it  is 
these  men  that  become  unmindful  of  the  Homa,  that  never] 
utter  the  Vashat  and  other  sacred  Mantras,  and  that  cornel 
to  be  regrarded  as  the  lowest  and  vilest  of  men."^"®*  Thus, 
O  goddess,  have  I  explained  to  thee  the  entire  ocean  of 
duties   in    respect  of  humi.n  beings   for  the     sake   of  removing 


farva.]  aNacASANA  pakva,  CG7 

thy    doubts,    not    omitting    tha   sins   of    vrliich    they   become 
guilty.-'  "«* 


Section  CXLVI. 

"  'Nfirada  said,— Having  said  these  words,  the  puissant 
Mahadeva  became  desirous  of  himself  hearing  (instead  of  talk- 
ing), and  with  that  view  he  questioned  his  dear  spouse  who 
was  seated  by  his  side  and  thoroughly  inclined  to  do  his  will.^ 

♦'  '—Mahadeva  said,— Thou,  0  goddess,  art  conversant  with 
what  is  Supreme  and  with  what  is  not  so.*  Thou  art 
acquainted  with  all  duties,  0  thou  that  lovest  to  reside  in  the 
retreats  of  ascetics.  Thou  art  endued  with  every  virtue,  pos- 
sessed of  beautiful  eyebrows  and  hair  ending  in  the  fairest  curls, 
O  daughter  of  Himavat,  the  king  of  mountains '.-  Thou  art 
skilled  in  every  work.  Thou  art  endued  with  self-restraint  and 
perfect  equality  of  sight  with  respect  to  all  creatures.  Divested 
of  the  sense  of  meum,  thou  art  devoted  to  the  practice  of  all 
the  duties.  0  thou  of  beautiful  features,  I  desire  to  ask  thee 
(about  something).  I  wish  that,  asked  by  me,  thou  wilt  dis- 
course to  me  on  that  topic.^  Savittri  is  the  chaste  wife  of 
Brahman.  The  chaste  Cachi  is  the  wife  of  Indra.  Dhumorna 
is  the  spouse  of  Markandeya,  and  Riddhi  of  (king)  Vai9ra- 
vana.*  Varuna  has  Gauri  for  his  spouse,  and  Surya  has  Su- 
varchala.  Rohini  is  the  chaste  wife  of  Ca<;in,  and  Swaha  of 
Vibhavasu.^  Ka^yapa  has  Aditi.  All  these  regard  their  hus- 
bands as  their  gods.  Thou  hast,  0  goddess,  conversed  and 
associated  with  all  of  them  every  day.^  It  is  for  this  reason, 
0  thou  that  art  conversant  with  every  duty,  that  I  desire  to 
question  thee  about  the  duties  of  women,  0  thou  whose  words 
are  always  consistent  with  righteousness.  I  desire  to  hear 
thee  discourse  on  that  subject  from  the  beginning.^  Thou  prac- 
ticest  all  the  duties  of  righteousness  with  me.  Thy  conduct 
is  exactly  like  mine,  and  the  vows  thou  observest  are  the  same 
that  are  observed  by  me.  Thy  puissance  and  energy  are  equal 
to  mine,  and  thou  hast  undergone  the  austerest  penances.' 
The  subject,  when  discoursed   upon  by   thee,  will   become   en- 

*  /.  c,  Soul  (including  the  supreme  Soul)  and  Not-soul.— T. 


^GS  Ml-HABHARATA.  [Afiucclsdnika 

dued  with  great  merit.  Indeed,  that  discourse  will  then  be- 
come authoritative  in  the  world.^  Women,  in  especial,  are 
the  highest  refuge  of  women.  0  thou  of  beautiful  hips,  among 
human  beings  that  course  of  conduct  which  thou  wilt  lay  down 
"will  be  followed  from  generation  to  generation.*^"  Half  of  my 
body  is  made  up  of  half  thy  body.  Thou  art  always  engaged 
in  doing  the  work  of  the  deities,  and  it  is  thou  that  art  the 
cause  of  the  peopling  of  the  Earth.-'^  0  auspicious  lady,  all 
the  eternal  duties  of  women  are  well  known  to  thee.  Do  thou, 
therefore,  tell  me  in  detail  what  the  duties  are  of  thy  sex  ! — ^^ 

"  ' — Uma  said, — 0  holy  one,  0  lord  of  all  created  things, 
O  source  of  all  that  is  past,  preset! t,  and  future,  it  is  through 
thy  grace  that  the  words  I  am  uttering  are  taking  their  rise 
in  my  mind."  All  these  Rivers  (that  are  of  my  sex),  0  god 
of  gods,  endued  with  the  waters  of  all  the  Tirthas,  are  ap- 
proaching thy  presence  for  enabling  thee  to  perform  thy  ab- 
lutions in  them.f^*  After  consulting  them  I  shall  discourse 
on  the  topic  named,  in  due  order.  That  person  who,  though 
competent,  is  still  free  from  egotism,  is  rightly  called  a  Puru- 
sha,+^^  As  regards  woman,  0  lord  of  all  beings,  she  follows 
persons  of  her  sex.  By  consulting  these  foremost  of  Rivers, 
they  will  be  honored  by  me.^^  The  sacred  Saraswati  is  the 
foremost  river  of  all  rivers.  She  courses  towards  the  ocean  and 
is  truly  the  first  of  all  streams.-^^  Vipa9a  also  is  here,  and 
Vitasta,  and  Chandrabhaga  and  Iravati,  and  Catadru,  and  the 
river  Devika,  and   Kau9iki,  and   Gomati,ir^®  and  this   celestial 

*  'Gauri'  is  anothor  name  for  Earth. — T. 

t  The  'Nadis'  or  Rivers  are  feminine.  Of  course,  among  Eivers,  there 
jire  some  that  are  masculine,  notably,  the  Sindhii  or  Indus.  'Tirthas' 
are  places  with  sacred  water-s. — T. 

I  One  -who  is  free  from  vanity  or  aiTogance  deserves  to  be  called 
Purusha.  The  absence  of  vanity  is  implied  by  soliciting  the  help  of 
others  even  when  one  is  competent  oneself.  Females  follow  females, 
such  being  their  nature.  It  is  a  compliment  that  Parvati  pays  to  Civa 
for  Civa's  questioning  her  when  he  himself  is  well  acquainted  with  the  I 
topic  upon  which  she  is  asked  to  discourse. — T. 

1  The  word  'Sindhu'  in  this  Verse  does   not  imply   the   river   Indu?,  ] 
but  stands  for  a  river  in   general.     Grammatically,  it   qualifies    'Devika' 
before  it.     Devika  is  another  name  of  Sarayu. — T. 


Parva.]  anucasana  parva.  669 

River  who  has  in  her  all  the  sacred  Tirthas,  viz.,  the  goddess 
Ganga,  who  having  her  rise  in  Heaven  hath  descended  on  tho 
Earth  and  is  regarded  as  the  foremost  of  all  streams  !^" — Having 
said  this,  the  spouse  of  that  god  of  gods,  that  foremost  of  all 
righteous  of  persons,  smilingly  addressed  all  those  Rivers  of  her 
sex.^**  Indeed,  the  spouse  of  the  ^reat  god,  devoted  to  the 
performance  of  all  duties,  questioned  those  individuals  of  her 
sex  about  the  duties  of  women.  Verily,  those  foremost  of  rivers 
having  Ganga  for  their  first  are  all  conversant  with  the  duties 
of  women. — "^ 

"  ' — Uma,  said. — The  illustrious  god  has  asked  a  question 
relating  to  the  duties  of  women.  I  desire  to  answer  Cankara 
after  having  consulted  with  you.^-  I  do  not  see  any  branch  of 
knowledge  on  Earth  or  Heaven  that  is  capable  of  being  mas- 
tered by  any  unaided  individual.  Ye  rivers  that  run  towards 
the  ocean,  it  is  for  this  that  I  seek  your  opinions  l"^ — It  was  in 
this  way  that  those  foremost  of  Rivers,  all  of  whom  were  aus- 
picious and  highly  sacred,  were  questioned  by  Civa's  spouse. 
Then  the  celestial  River  Ganga,  who  worshipped  the  daughter 
of  the  prince  of  mountains  in  return,  was  selected  for  answer- 
ing the  question.-*  Verily,  she  of  sweet  smiles  is  held  as 
swelling  with  diverse  kinds  of  understanding  and  well  conver- 
sant with  the  duties  of  women.  The  sacred  goddess,  capable 
of  di:^pelling  all  fear  of  sin,^^  possessed  of  humility  in  conse- 
quence of  her  intelligence,  well  acquainted  with  all  duties, 
and  enriched  with  an  intelligence  exceedingly  comprehensive 
sweetly  smiling,  uttered  these  words.'-^® — 0  goddess,  thou  art 
always  devoted  to  the  due  performance  of  all  duties.  Thou 
hast  favored  me  highly  by  thus  questioning  me  !  O  sinless  one, 
thou  art  honored  by  the  entire  univer.se,  yet  thou  askest  me 
that  am  but  a  River  l"  That  person  who,  though  himself 
competent  (to  discourse  on  a  topic)  yet  asks  another,  or  who 
pays  a  graceful  tribute  to  another,  certainly  deserves,  I  think, 
to  be  regarded  as  righteous-souled.  Verily,  such  a  person 
deserves  to  be  called  learned  and  wise.*®  That  person  never 
falls  into  disgrace  who  asks  such  speakers  as  are  endued  with 
knowledge  and  science  and  as  are  well  conversant  with  pre- 
mises and   inierencqa.'^^     A   proud    man,  eveu    when   enriched 


G70  MAHABHA«A.TA..  {Aniiccisanilia^ 

with  intelligence,  by    speaking   in  the    midsfc    of  an    assembly 
otherwise,  (that  is,  by  relying  upon  his  ow^n    powers   done  and 
without  reference  to  or  consultation  with    others),  finds   himself 
uttering  only  words  of  weak    import.**^     Thou   art    possessed  of 
spiritual  insight.     Thou    art    the    foremost    of  all   denizens   in 
Heaven.     Thou  hast    taken  thy    rise    accompanied   by   diverse 
kinds  of  excellent    merit.     Thou,  0  goddess,  art  fully    compe- 
tent to  discourse  on  the  duties  of  women  !^^ — In  this   way,  the 
goddess  Uma  was  worshipped  by  Ganga  and   honored    with  the  . 
ascription  of  many  high    merits.     The   beautiful   goddess,  thus 
praised,  then  began  to  discourse  upon  all  the   duties    of  women 

in  full.— ^- 

'" — XJnia   said, — I  shall,  according   to    the    ordinance,  dis- 
course on  the   subject   of  women's   duties   as   far   as   they   ara^ 
known  to  me.     Do  ye  all  listen  with  concentrated   attention  !^*" 
The  duties  of  women  arise  as  created  at  the  outset  by  kinsmeivj 
in  the  rites  of  wedding.     Indeed,  woman  becomes,  in    the  pre- 
sence of  the  nuptial  fire,  the  associate  of  her  lord   in    the   per- 
formance of  all  righteous    deeds.*^*     Possessed   of  a   good   dis- 
position, endued  with  sweet  speech,  sweet   conduct,  and  sweet 
features,  and  always  looking  at  the    face    of  her   husband   and 
deriving  as  much  joy  from  it  as  she  does  from    looking   at    the~ 
face  of  her  child,^"  that  chaste  woman  who   regulates  her   acts- 
by  observing  the  prescribed  restraints,  comes  to  be   regarded  as- 
truly  righteous  in  her  conduct.     Listening  (with  reverence)    to-| 
the  duties  of  wedded   life  (as  expounded  in  the  scriptures),  and 
accomplishing  all  those   auspicious  duties,^"  that   woman    who- 
rec^ards  righteousness  as  the  foremost  of  all   objects   of  pursuit,! 
who  observes  the  same  vows  as  those  that  are  observed   by   hei 
husband,  who,  adorned  with   chastity,  looks  upon   her   spouse 
as  a  god,'^  who  waits  upon  and  serves  him  as   if  he   is   a   god/ 
who  surrenders  her  own  will  completely  to   that   of  her   lord's, 
who   is   cheerful,  who  observes  excellent  vows,  who   is   enduedj 
with   good   features,^^  and  whose   heart  is   completely    devotee 
to   her  husband  insomuch  that  she    never   thinks   even    of  any^ 

*  According  to  the  Hindu  scriptures,  marriage  is  not  a  contract.  It 
is  the  union  of  two  individuals  of  opposite  sexes  into  one  peraon  for  the- 
better  peiformance  of  all  righteoun  dtteds.— T. 


Tarvai^^  anucasana  PARr*.  G71 

'<5ther  man,  is  regarded  as  truly  righteous  in  conduct.  Thafc 
wife  who,  even  when  addressed  harshly  and  looked  upon  with 
angry  eyes  by  her  lord.*"  presents  a  cheerful  aspect  to  hira, 
is  said  to  be  truly  devoted  to  her  husband.  She  who  does 
not  cast  her  eyes  upon  the  Moon  or  the  Sun  or  a  tree 
that  has  a  masculine  name,*"  who  is  adored  by  her  husband 
and  who  is  possessed  of  beautiful  features,  is  regarded  as  truly 
righteous.  That  woman  who,  treats  her  husband  with  the 
affection,  which  one  shows  towards  her  child,  even  when  he 
happens  to  be  poor  or  diseased  or  weak  or  worn  out  with 
the  toil  of  travelling,  is  regarded  as  truly  righteous  in  her 
conduct.*^  That  woman  who  is  endued  with  self-control,  who 
has  given  birth  to  children,*"  who  serves  her  husband  with 
devotion,  and  whose  whole  heart  is  devoted  to  hira,  is  re- 
garded as  truly  righteous  in  her  conduct.  That  woman 
who  waits  upon  and  serves  her  lord  with  a  cheerful  heart,*' 
who  is  always  cheerful  of  heart,  and  who  is  possessed  of 
humility,  is  regarded  as  truly  righteous  in  her  conduct. 
That  woman  who  always  supports  her  kinsmen  and  relatives  by 
giving  them  food,**  and  whose  relish  in  gratifying  her  de- 
■sires  or  for  articles  of  enjoyment,  or  for  the  affluence  of  which 
she  is  possessed,  or  fbr  the  happiness  with  which  she  is  sur- 
Tounded,  falls  short  of  her  relish  for  her  husband,  is  regarded 
as  truly  righteous  in  her  conduct.*''  That  woman  who  always 
takes  a  pleasure  in  rising  at  early  dawn,  who  is  devoted  to 
the  discharge  of  all  household  duties,  who  always  keeps  her 
house  clean,  who  rubs  her  house  daily  with  cowdung,*^  who 
always  attends  to  the  domestic  fire  (for  pouring  libations  upon 
it),  who  never  neglect i  to  make  offerings  of  flowers  and  other 
articles  to  the  deities,  who  with  her  husband  gratifies  the 
deities  and  guests  and  all  servants  and  dependants  of  the  family 
with  that  share  of  food  which  is  theirs  by  the  ordinance,*^  and 
who  always  take;^,  according  to  the  ordinance,  for  her.self, 
what  food  remains  in  the  house  after  the  needs  have  been  met 
of  gods  and  guests  and  servants,  and  who  gratifies  all  peo{)le 
who  come  in  contact  with  her  family  and  feed  them  to  their 
fill,  succeeds  in  acquiring  great  merit.*^  That  woman  who  is 
e  idueJ    with    accomplishments,    who   gratifies   the    feet   of  her 


672  wattat^hahata!  [Anu(^mnika 

father-in-law  and    mother-in-law,  and    who   is   always  devoted 
to  her  father  and    mother,  is   regarded    as   possessed   of  ascetic 
wealth.*^     That  woman    who   supports   with    food   Brahmanas 
that  are  weak  and  helpless,  that  are  distressed  or  blind  or   des- 
titute, comes  to  be  regarded  as  entitled  to  share  the    merits   of 
her  husband.^"     That  woman  who  always  observes,  with  a  light 
heart,  vows  that  are  difficult  of  observance,  whose  heart  is   de- 
voted  to  her  lord,  and  who  always  seeks  the  good  of  her   lord, 
is  regarded  as  entitled  to   share   the    merits   of  her   husband.^^ 
Devotion  to  her  lord  is  woman's  merit  ;  it   is   her   penance  ;  it 
is  her  eternal  Heaven.     Merit,  penances,  and   Heaven   become 
hers  who  looks  upon  her  husband  as   her   all   in    all,  and  who, 
endued  with  chastity,  seeks  to  devote  herself  to  her  lord   in  all 
things,^-     The  husband  is  the  god    which   women    have.     The 
husband   is  their  friend.     The   husband   is   their   high   refuge. 
Women  have  no  refuge  that  can  compare    with  their   husband, 
and  no  god  that  can  compare  with  him.^^     The  husband's  grace 
and  Heaven,  are  equal  in    the   estimation    of  a   woman  ;  or,  if 
unequal,  the  inequality  is  very    trivial.     0    Mahe9vvara,  I   do 
not  desire  Heaven   itself  if  thou  art    not   satisfied   with    me." 
If  the  husband  that  is  poor,  or  diseased,  or  distressed,  or   fallen 
among  foes,  or  afflicted  by  a  Brahman a's   curse,  were   to   com- 
mand the    wife   to   accomplish   anything   that   is   improper  or 
unrighteous  or  that  may  lead  to   destruction    of  life   itself,  the 
wife  should,  without  any  hesitation,  accomplish   it,  guided   by 
the  code  whose  propriety    is   sanctioned   by   the    Law   of  Dis- 
tress.^^"^®     I  have   thus,  0  god,  expounded,  at    thy   command, 
what  the  duties  of  women  are.     Verily,  that  woman  who   con- 
ducts herself  in  this  way   becomes  entitled    to   a   share   of  the 
merits  won  by  her  husband. — ^^ 

"  'Narada  continued,— Thus  addressed,  the  great  god  ap- 
plauded the  daughter  of  the  prince  of  mountains  and  then 
dismissed  all  persons  that  had  assembled  there,  together  with 
all  his  own  attendants.^'  The  diverse  tribes  of  ghostly  beings, 
as  also  all  the  embodied  Rivers,  and  the  Gandharvas  and 
Apsaras,  all  bowed  their  heads  unto  Mahadeva  and  departed 
for  returning  to  the  places  whence  they  had  come. — '  "" 


Farvm.] 

Section  CXLVII. 

'< ' — The  RLshi??  said, — 0  wieldor  of  Pinfika,  0  tearer  of  the 
eves  of  Bhaga,  0  thou  that  art  worshipped  by  all  the  universe, 
we  desire  to  hear  the  glory  of  Vusudeva  ! — * 

"  ' — ]\[ahc(;:wara  said, — Hari   is   superior   to   the   Gratidsire 
himself.     He  is  the  Eternal    Purusha.     Otherwise  called  Krish- 
na, he  is  endued  with  the  splendour   of  gold,  and    shines   with 
etfulsrence  like   a   second    Sun.^     Possessed  of  ten   arms,  he   is 
endued  with  great  energy,  and  is  the  slayer  of  the   foes  of  the 
gods.     Having  a  whirl  on  his  breast,  he  has  curly    locks  of  hair 
on  his  head.     He  is  worship]>ed  by  all  the   deities.^     Brahman 
has  risen  from  his  abdomen.     I   have   sprung    from    his   head. 
All  the  luminaries  in  the  firmament  have  sprung  from  his   hair. 
From  the  bristles  on  his  body   have   sprung   all   the   gods  and 
Asuras.*     From  his  body  have  sprung  the    Rishis  as  also  all  the 
eternal  worlds.     He  is   the    veritable   abode   of  the   Grandsire 
and  the  abode  of  all  the  gods  besides.^     He   is   the   Creator   of 
this  whole  Earth,  and  He  is  the  Lord  of  the  three  worlds.     He 
is  also  the   Destroyer   of  all   creatures    mobile   and   immobile.' 
He  is  verily  the  foremost  of  all  the  deities.     He  is  their  master. 
He  is  the  chastiser  of  all  foes.     He  is  possessed   of  omniscience. 
Ho  exists  in  everything.     He  is  capable   of  going   everywhere. 
He  is  of  universal  extent,  (pervading  as  he   does   everything).'' 
He  is  the  Supreme  Soul.     He  is   the   urger   of  all    the   senses. 
He  covers  the  universe.     He  is  the   Supreme    Lord.     There   is 
nothing  in  the  three  worlds  that  is   superior   to   Him.^     He   ia 
Eternal.     He  is  the  slayer  of  Madhu,  and    is   otherwise   called 
Govinda.     The  giver  of  honors.   He  will  cause  all  the   kings   of 
Earth  to  be  slain  in  battle,®  for  achieving  the  purposes   of  the 
deities,  taking  birth  in  a  human  form.     The  deities,   abandoned 
by  Him,  are  unable   to   accomplish    their   purposes   on    Earth. 
Without  obtaining  Him  as  their  loader   they    cannot   do   any- 
thing.    He  is  the  leader  of  all  creatures  and    is  adored   by   all 
[i  the   gods.*^°"^^     Within    the   abdomen    of  this   Master  of  the 

;!        *  'Trivikrama'  is  ono  wlio  covered  the  three  worlds   with   three   steps 
;  of  his.     It  implieH  Vishnu   who  assumed    the    form    of  a   dwarf  for  be« 
i| gulling  the  Asura  king  Vali.— T, 


67*  MAHABHARATi!  [Amtccisan  ikd 

gods  Avho  is  ever  devoted  to  the   accomplishment   of  their   pur- 
poses, of  this  one  who  is    identical  with   Brahma    and    who   is 
always  the  refuge    of  the   regenerate   Rishis,  resides   Brahman 
(the  Grandsire).     Indeed,  the  latter  dwells   happily    in    Hari's 
body  which  is  his  abode,     I  myself,  that  am  called   Carva,  also 
reside  happily  in  that  happy  abode  of  mine.^^'^*     All  the  deities 
too  reside  in  happiness  in  His  body.     Endued  with  great   efful- 
gence, he  has  eyes  that  resemble  the  petals   of  the   lotus.     Cree 
dwells  within  Him  and  He  dwells  always  associated    with  her.-^* 
The  bow  called  Caranga  and  the  discus    (called  SudarQana)  ai'^ 
his  weapons,  together  with  a  sword.     He  has  the   enemy   of  all 
the  snakes  {viz.,  Garuda)  sitting  on  his  standard.     He   is   dis- 
tinguished by  excellent  conduct,  by  purity   (of  both    body   and 
mind),  by  self-restraint,  by  prowess,  by  energy,  by   the    hand- 
somest form,  by  tallness  and   well-proportioned   limbs,  by  pati- 
ence, by  sincerity,  by  affluence,  by   compassion,  by    excellence 
of  form,  and  by  might.     He   shines,  endued  with   all    celestial 
weapons  of  wonderful  form  and    make.^^"^^     He  has   Yoga   for 
his  illusion.     He  is  possessed  of  a   thousand   eyes.     He   is   free 
from  every  stain  or  fault.     He  is  high-minded.     He  is   endued 
with  heroism.     He  is  an  object   of  pride   with   all    his   friends. 
He  is  dear  to  all  his  kinsmen  and  relatives  and  they  are  dear  to  ' 
him.-^®     He  is  endued  with  forgiveness.    He  is  free  from  pride  or 
egotism.     He  is  devoted  to  the  Brahmanas  and  is  their  leader. 
He  dispels   the   fears   of  all   persons   afflicted   with    fear.     He 
enhances  the  joys  of  all  his  friends.^^     He  is   the   refuge   of  all 
creatures.     He  is  ever   engaged  in   protecting   and    cherishing 
the  distressed.     Possessed   of  thorough   acquaintance   with    all 
the  scriptures,  and  every  kind   of  affluence.  He   is  worshipped 
by  all  beings.-"     Conversant   with   all   duties.  He   is   a   great 
benefactor  of  even   enemies    when    they   seek   His   protection. 
Conversant  with   policy    ami   endued    with   policy,  He   is   an 
utterer  of  Brahma  and  has  all  His  senses  under  perfect  control."* 
For  doing  good  to  the  deities,  Govinda  will    take   birth  in    the 
race  of  the  high-souled    Manu.     Verily,  endued  with   high  in- 
telligence, He  will  take  birth  in  the   auspicious   and   righteous 
race  of  that  Prajapati.     Manu  will  have  a  son    of  the    name  of  j 
Anga,    After  Anga  will  come  Antardhaman.^"'"^     From  Antar- 


jpdrca.]  ANDCASANA  PARVA!  C7j 

dhrunan  will   spring    Havirdhaman.  that  lord   of  all    creatures, 
free  from  every  stain.     Havirdhiluian   will    have    an    iHustiioua 
son  of  the  name  of  Old-Varhi.-*     He  will  hate  ten  sons  having 
Prachetas  for  their    first.     Prachetas   will    have   a   son    Bamed 
Daksha  who  will    be   regarded   as   a    Prajapati.     Daksha    will 
begeb   a   daughter   who   Avill  be  named   Dakshayani.^"     From 
Dakshayani    will   spring  Aditya,  and  from   Iditya    will   spring 
Manu.     From  Manu  will  spring   a  daughter   named    Ila   and  a 
son  to  bo  named  Sudyumna."*     Ila    will   have  Vudha    for  her 
husband,  and  from  Vudha  will  spring  Pururavas.     From   Puru- 
ravas  will  spring  lyu.     From    lyu    will   spring   Nahusha,  and 
Nahusha  will  beget  a  son  named    Yayati."^     From   Yayati  will 
spring  a  mighty  son  of  the  name   of  Yadu.     Yadu    will   beget 
Kroshtri.     Kroshtri    will   beget   a    mighty   son   to   be    named 
Vrijinivat."^     From  Yrijinivat    will   spring   Ushadgu    the   un- 
vanquishcd.      Ushadgu     will    beget   a   son   of    the     name   of 
Chitraratha.-^     Chitraratha    will  have   a   younger   son   of  the 
name  of   Cura.     Indeed,  in   the   race   of  these    mighty    men, 
of    energy   celebrated   over   all    the   world,    possessed    of   ex- 
cellent conduct  and  diverse  accomplishments,^"  devoted   to   the 
performance  of  sacrifices  and  pure  in   behaviour, — in   the   pure 
race  honored  by  the  Brahmanas,  Cura  will  take  his   birth.    Re 
will  be  a  foremost  Kshatriya,  endued   with   great   energy,  and 
possessed   of    great   fame.^^     Cura,    that   giver   of  honors,  will 
beget  a  son,  the  spreader  of  his  race,  of  the  name  of  Vasudeva, 
otherwise  called  Anakadundhuvi."-     Vasudeva  will  have   a   son 
of  name  Vasudeva.     He  will  have  four  hands.     He  will  be  ex- 
ceedingly liberal,  and  will  honor  the  Brahmanas  greatly.    Iden- 
tical with  Brahma,  he  will  love   and  like    the    Brahmanas,  and 
the  Brahmanas  will  love  and  like  him.^^     That  scion  of  Yadu's 
race  will  liberate  many  kings   immured   in   the   prison   of  the 
ruler   of  the    ]\[agadhas,  after    vanquishing   that   ruler   named 
Jarasandha  in  his  capital  buried    among  mountains.^*     Endued 
with  great  energy,  he  will  be  rich  with   the  jewels   and   gems 
of  all    rulers   of  the   Earth.      Indeed,    in   energy    he   Avill   be 
unrivalled  on  Earth.^'^     Possessed  of  great  prowess,  he   will   be 
the  king  of  all  kings  of  the   Earth.     Foremost   among   all   the 
3urcvsenaS;  the  puissant  one.  residing  at  Dwaraka/*  will   rule 


676  KAHABHARATl)  [AnucHsctnika 

and  protect  the  whole  Earth  after  vanquishing   all   her   lords, 
conversant  as  he  will   be   with   the   science   of  polity.     Assem- 
bling together,  do  ye  all  adore  Him,  as  ye   adore   the   Eternal: 
Brahman,  with  speech,  floral   wealths,    and    excellent   incense 
and  perfumes.     He  who   wishes  to  see    me   or   the   Grandsire 
Brahman^^"^^  should  first  see  the  illustrious  Vasudeva   of  great 
puissance.     If  He  is  seen   I   am   seen,  as   also   the   Grandsire 
Brahman,  that  foremost   of  all   the   gods.^^     In   this   I  do  not 
deem  there  is  any  difference.     Know  this,  ye   Rishis   of  ascetic- 
wealth  !     That  person  with  whom  the   lotus-eyed  Vasudeva  be- 
comes gratified,*^  all  the   deities  with  Brahman   amongst    them 
will  also  become  gratified  with.     That  man    whO'  will   seek   the 
protection  of  Kecava*'-  will  succeed  in    earning   great   achieve- 
ments and  victory  and  Heaven.     He  will    be   an    instructor   in 
religion  and  duties,  and  will  earn  great   religious    merit.*^     All 
persons  conversant  with  religion  and  duties  should,  with   great 
alacrity,  bow  down  unto  that  Lord  of  all   the  gods.     By   ador- 
ing that  puissant  one,  one  will  acquire  great    merit.*^     Endued 
with  great  energy,  that  god,  with   the   desire   of  benefiting  all 
creatures,  created  millions  of  Rishis  for  the   sake   of  righteous- 
ness.**    Those  millions  of  Rishis,  thus  created   by   that   great 
Ordainer,  are  now  residing   on   the    mountains   of  Gandhama- 
dana,  headed  by  Sanatkumara  and  engaged  in  the   observance 
of  penances.*^     Hence,    ye   foremost   of  regenerate   ones,   that 
foremost  of  all  eloquent  persons,  viz.,  the  righteous   Vasudeva, 
should  be  adored   by   all.     The   illustrious   Hari,  the   puissant 
Narayana,  is,  verily,  the  foremost   of  all  beings   in   Heaven.*^ 
Adored,  he  adores,  and   honored,  he   honors ;  unto   them   that 
make  offerings  to  him,  he    makes   offerings   in    return.     Wor- 
shipped, he  worships  in  return.*'^     If  seen    ahvays,  he  sees  the 
seers   always.     If    one   seeks   His   refuge    and    protection.  Ho 
seeks  the  seeker  as  His  refuge   in  retuni.     Ye    foremost   of  all 
righteous  ones,  if  adored  and  worshipped.  He  adores   and    wor- 
ships in  return.*^     Even  this  is  the  high  practice  of  the   fault- 
less Vishnu.     Even  this   is   the    vow  that   is   practiced   by    all 
righteous  people,  of  that  first  of  all  deities,  that  puissant    Lord 
of  all    creatures.*'-*      He   is   always  worshipped    in   the    world. 
Verily,  that  Eternal  Being  is  worshipped  by    even   the   deities. 


rarva.]  anucasana  parva.  677 

Those  persons  that  are  devoted  to  Him  with  the  steadiness  of  a 
vow  become  liberated  from  calamity  and  fear  in  proportion  to 
his  devotion.""  The  regenerate  ones  should  always  Avorship 
Him  in  thought,  word,  and  deed.  The  son  of  Devaki  should 
be  seen  by  them  with  reverence  and  in  order  to  see  Him  with 
reverence  they  should  address  themselves  to  the  performance  of 
penances.^^  Ye  foremost  of  ascetics,  even  this  is  the  path  that 
I  show  unto  you.  By  beholding  Him,  ye  will  have  beheld  all 
the  foremost  of  deities.""  I  too  bow  my  head  in  reverence 
unto  that  Lord  of  the  universe,  that  Grandsire  of  all  the  worlds, 
that  mighty  and  vast  boar  !"^  By  beholding  Him  one  beholds 
the  Trinity.  Ourselves,  viz.,  all  the  deities,  reside  in  Him."* 
He  will  have  an  elder  brother  Avho  will  become  known  over  all 
the  world  as  Vala.  Having  a  plough  for  his  weapon,  in  form 
he  will  look  like  a  white  hill.  In  fact,  he  will  be  endued  with 
might  capable  of  uplifting  the  Avhole  Earth.""  Upon  the  car 
of  that  divine  person  a  tall  palmyra,  three-headed  and  made 
of  gold,  Avill  form  his  proud  standard."®  The  head  of  that 
mighty-armed  hero,  that  Lord  of  all  the  worlds,  will  be  shaded 
by  many  high-souled  snakes  of  vast  bodies.  All  weapons  of 
attack  and  defence  will  also  come  to  him  as  soon  as  he  will 
think  of  them."^  He  is  called  Ananta  (Infinite).  Verily,  that 
illustrious  one  is  identical  with  the  immutable  Hari.  Once  on 
a  time,  the  mighty  Garuda,  the  son  of  Ka9yapa,  was  addressed 
by  the  deities  in  these  words  : — Do  thou,  0  puissant  one,  see 
if  this  one  has  any  end  ! — Though  possessed  of  great  energy 
and  might,  Garuda,  however,  failed  to  find  out  the  end  of  this 
illustrious  one  who  is  identical  with  the  Supreme  Soul."*'*' 
Supporting  the  whole  Earth  on  his  head,  he  resides  in  the 
nether  regions.  He  roves  through  the  universe  as  Cesha,  filled 
with  great  joy.*'*'  He  is  Vishnu,  He  is  the  illustrious  Ananta, 
He  is  the  supporter  of  the  Earth.  He  that  is  Rama  is  Hrishi- 
ke^a.  He  that  is  Achyuta  is  Ananta  the  bearer  of  the  Earth.'* 
Both  of  those  foremost  of  all  creatures  are  celestial  and  endued 
with  celestial  prowess.  One  of  them  is  armed  with  the  discu.s 
and  the  other  with  the  plough.  They  deserve  every  honor  and 
should  be  seen.®*  I  have,  through  my  kindness  for  you,  have 
thus  declared   to  you    the  nature  of  Vasudcva,    Even  this, 


57S  MAHABiiARATAi  [Anucrisanika 

ye  ascetics  possessed  of  wealth  of  penances,  is  Righteousness.*'^ 
I  have  declared  all  this  to  you  so  that  ye  may,  Avith  rever- 
ence and  care,  worship  Krishna,  that  foremost  one  of  Yadu's 
race  !— '  "«^ 


Section  CXLVIII. 

"  'Narada  said, — At   the   conclusion   of  Mahadeva's   speech', 
loud  roars  were  heard  in    the   firmament.     Thunders  bellowed, 
with  flashes   of  lightning.     The   welkin    was    enveloped    with 
blue  and  thick  clouds.^     The  deity   of  the  clouds    then   poured 
pure  water  like  to  what   he   does   in   the   season    of  rains.     A 
thick  darkness  set  in.     The   points   of  the   compass   could   no- 
ionger  he  distinguished.^     Then  on  that  delightful,  sacred,  and! 
eternal  breast  of  that  celestial  mountain,  the  assembled    RishisI 
no  longer  saw  the  multitude   of  ghostly   beings   that   associate- 
with   Mahadeva.^     Soon,  however,  the    welkin  cleared.     Some-| 
of  the  Rishis  set  out  for   the  sacred   waters.     Other   returned! 
whence   they   came.^     Verily,   beholding   that   wonderful   and 
inconcievable  sight,  they  became  filled   with  amazement.     The-j 
diiscourse  too  between  Cankara  and  Uma   had    been    heard   by 
them  with  the  same  feelings.^     That  foremost   of  all  Beings,  of] 
whom  the  high-souled  Cankara  spoke  to  us  on   that    mountain, 
art  Thou.     Verily,   thou  art  identical    with    Eternal   Brahma.'l 
Sometime  before,  Mahadeva  burnt  Himavat    with   his   energy. 
Thou  too  hast  shown  us  a  similar  sight  of  wonder.     Indeed,  we- 
have  been  put  in  remembrance  of  that  fact  by   what    we   have! 
witnessed  today.''     0  mighty-armed    Janarddana,  I  have   thus^j 
O  puissant  one,  recited  to  thee  the  glory   of  that   god   of  godsJ 
viz.,  him  that  is  called  Kaparddin  or  Giriga  ! — '^ 

"Bhishma  continued, — 'Thus  addressed  by  those  denizens  of 
ascetic  retreats,  Krishna,  the  delighter  of  Devaki,  paid  due 
honors  unto  all  those  Rishis.'-*  Filled  with  delight,  those  Rishis-] 
once  more  addressed  Krishna,  saying, — 0  slayer  of  Madhu,  dc 
thou  repeatedly  show  thyself  to  us  at  all  times  !^^  0  puissant! 
one,  Heaven  itself  cannot  rejoice  us  so  much  as  a  sight  of  thy- 
self !  Everything  that  was  said  by  the  illustrious  Bhava  (re- 
garding thyself  )   is  truc.^^    0   crusher   of  foes,  we   have   told" 


Parva.]  andcasana  parva!  G79 

thee  all  about  that  mystery.  Thou  art  thyself  conversant  with 
the  truth  of  every  topic.  Since,  however,  asked  by  us,  it 
pleased  thee  to  ask  us  in  return,  wo  have,  for  that  reason,  re- 
cited everything  (about  the  discourse  of  Bhava  with  Uma.)  to 
thee  for  only  pleasing  thee.  There  is  nothing  in  the  three 
worlds  that  is  unknown  to  thee.^-"^^  Thou  art  fully  conver- 
sant with  the  birth  and  origin  of  all  things,  indeed,  with 
everything  that  operates  as  a  cause  (for  the  production  of  other 
objects).  In  consequence  of  the  lightness  of  our  character,  we 
are  unable  to  bear  (within  ourselves  the  knowledge  of )  any 
mystery  (without  disclosing  it).*^*  Indeed,  in  thy  presence, 
0  puissant  one,  we  indulge  in  incolierencies  from  the  lightness 
of  our  hearts.  There  is  no  wonderful  thing  that  is  unknown  to 
thee  !^^  Whatever  is  on  Earth,  and  whatever  is  in  Heaven, 
all  is  known  to  thee  !  We  take  our  leave  of  thee,  0  Krishna, 
for  returning  to  our  respective  abodes.  Mayst  thou  increase 
in  intelligence  and  prosperity  '}^  0  sire,  thou  wilt  soon  get 
a  son  like  unto  thee  or  even  more  distinguished  than  thyself. 
He  will  be  endued  with  great  energy  and  splendour.  He  will 
achieve  great  feats,  and  become  possessed  of  puissance  as  great 
as  thine  If—'" 

"Bhishma  continued, — 'After  this,  the  great  Rishis  bowed 
unto  that  god  of  gods,  that  scion  of  Yadu's  race,  that  foremost 
of  all  Beings.  They  then  circumambulated  him  and  taking 
his  leave,  departed.^^  As  regards  Narayana,  who  is  endued 
■\vith  prosperity  and  blazing  eti'ulgence,  he  returned  to  Dwarakii 
after   having   duly   observed    that    vow   of  his.^^      His   spouse 


*  The  sense  seems  to  be  this  :  Thou  knowest  all  things,  all  mysteries, 
yet  thou  canst  bear  all  this  knowledge  within  thyself.  We,  however, 
are  so  light-minded,  i.  e.,  destitute  of  gravity,  that  we  are  unable  to 
bear  within  out-selves  the  knowledge  of  a  my.itery.  As  soon  as  we  got 
that  knowledge  from  Mahadeva,  we  felt  the  desire  of  letting  it  out ;  and, 
indeed,  we  have  let  it  out  at  thy  request,  and  let  it  out  unto  whom  1 — 
unto  one  that  must  be  secretly  laughing  at  us  for  our  seeming  pride. — T. 

t  It  is  said  that  no  person  wishes  to  be  vanquished  by  another  in 
respect  of  anything.  1  he  only  one  whose  victory  or  superiority,  how- 
ever, is  bearable  or,  rather,  prayed  for,  is  the  son.  Ilence,  the  Kishis 
wisiU  uut^  liiisUua  a  sou  even  superlo^  to  him, — T< 


689  MAHAnHARATA)  [Anuccisanik% 

E-ukmini  conceived,  and  on  the  expiration  of  the  tenth  month 
a  son  was  born  of  her,  possessed  of  heroism  and  honored  by  all 
for  his  highly  wonderful  accomplishments.""  He  is  identical  with 
that  Kama  (Desire)  which  exists  in  every  creature  and  which 
pervades  every  existent  condition.  Indeed,  he  moves  within  tho 
hearts  of  both  gods  and  Asuras.^'^  This  Krishna  is  that  foremost 
of  all  persons.  Even  he,  endued  with  the  complexion  of  the 
clouds  is  that  four-handed  Vasudeva.  Through  affection  he 
has  attached  himself  to  the  Pandavas,  and  you  also,  ye  sons 
of  Pandu,  have  attached  yourselves  to  him.'^"  Achievements, 
Prosperity,  Intelligence,  and  the  path  that  leads  to  Heaven, 
are  all  there  where  this  one,  viz.,  the  illustrious  Vishnu  of 
three  steps,  is.-^  He  is  the  three  and  thirty  gods  with  Indra 
at  their  head.  There  is  no  doubt  in  this.  He  is  the  one  An- 
cient God.  He  is  the  foremost  of  all  gods.  He  is  the  refuge 
of  all  creatures.-*  He  is  without  beginning  and  without  des- 
truction. He  is  unman ifest.  He  is  the  high-souled  slayer  of 
Madhu.  Endued  Avith  mighty  energy,  he  has  taken  birth 
(among  men)  for  accomplishing  the  purposes  of  the  gods. 
Verily,  this  Mtidhava  is  the  expounder  of  the  most  difficult 
truths  relating  to  Profit  or  Wealth,  and  he  is  also  their  achiev- 
er. O  son  of  Pritha,  the  victory  thou  hast  obtained  over  thy 
enemies,  thy  unrivalled  achievements,"^  the  dominion  thou  hast 
acquired  over  the  whole  Earth,  are  all  due  to  thy  side  having 
been  taken  up  by  Narayana."^  The  fact  of  thy  having  got  the 
inconcievable  Narayana  for  thy  protector  and  refuge,  enabled 
thee  to  become  an  Adharyyu  (chief  sacrificer)  for  pouring  multi- 
tudes of  kings  as  libations  on  the  blazing  fire  of  battle.  This 
Krishna  was  thy  great  sacrificial  ladle  resembling  the  all-des- 
troying fire  that  appears  at  the  end  of  the  Yuga."^  Duryodhana, 
with  his  sons,  brothers,  and  kinsmen,  was  much  to  be  pitied 
inasmuch  as,  moved  by  wrath,  he  made  war  with  Hari  and  the 
wielder  of  Gandiva."^  Many  sons  of  Diti,  many  forem.ost  of 
Danavas,  of  huge  bodies  and  vast  strength,  have  perished  in 
the  fire  of  Krishna's  discus  like  insects  in  a  forest  conflagra- 
tion.^*' How  incapable  then  must  human  beings  be  of  battling 
against  that  Krishna, — human  beings  who,  0  tiger  among 
men,  are   destitute  of  strength  and  might  I'^^    As  regards  Jaya, 


I 


Parva.]  anucasana  pabva.  C81 

he  is  a  mighty  Yogin  resembling  the  all-destroying  Ynga-fire 
in  enerf^y.  Capable  of  drawijig  the  bow  equally  with  both 
hands,  he  is  always  in  the  van  of  fight.  With  his  energy, 
O  kinf',  he  has  slain  all  the  troops  of  Suyodhana."'-  Listen  to 
me  as  I  tell  thee  what  Mahadeva  having  the  bovine  bull  for 
the  device  on  his  standard  had  recited  unto  the  ascetics  on  the 
brcasb  of  Himavat.  His  utterances  constitute  a  Purana.^* 
The  advancement  or  greatness,  energy,  strength,  prowess,  puis- 
sance, humility,  and  lineage  that  are  in  Arjuna  can  come  up 
to  only  a  third  part  of  the  measure  in  which  those  attributes 
reside  in  Krishna.''*  Who  is  there  that  can  transcend  Krishna 
in  these  attributes  ?  Whether  that  is  possible  or  not,  listen 
(and  judge).  There  where  the  illustrious  Krishna  is,  there  is 
unrivalled  Excellence. *^^  As  regards  ourselves,  we  are  person."? 
of  little  understanding.  Dependent  upon  the  will  of  others, 
we  are  exceedingly  unfortunate.  Knowingly  we  betook  our- 
selves to  the  eternal  path  of  dcath.^^  Thou,  however,  art  de- 
voted to  sincerity  of  conduct.  Having  formerly  pledged  thy- 
self against  taking  thy  kingdom,  thou  didst  not  take  it,  de- 
vsirous  of  maintaining  thy  pledge.-f-^^  0  king,  thou  makest 
too  much  of  the  slaughter  of  thy  kinsmen  and  friends  in  battle 
(brought  about,  as  thou  believest,  by  thyself ).  Thou  .shouldst 
remember,  however,  0  chastiser  of  foes,  that  it  is  not  right  to 
violate  a  pledge.i"'*  All  those  who  have  fallen  on  the  field  of 
battle  have  really  been  slain  by  Time.  Verily,  all  of  us  have 
been  slain  by  Time.  Time  is,  indeed,  all  powerful.^"  Thou  art 
fully  convers'int  with  the  puissance  of  Time.  Afflicted  by 
Time,  it  does  not  behoove  thee  to  grieve.  Know  that  Krishna 
himself,  otherwise  called  Hari,  is  that  Time  with  blood-red 
eves  and  with  club  in  hand.^"  For  these  reasons,  0  son  of 
Kunti,  it  does  not  behoove  thee  to  grieve  for  thy  (slain)  kin.s- 
folk.     Be    thou    always   free,  O  delighter   of  the    Kurus,  from 


*  The  woni  'Pushti'  literally  sij^nUie-s  growth  or  advancement.  Hence, 
it  stands  generally  for  excellence  or  greatne.ss — T. 

t  Tlie  correct  reading  is  not  'prati^rayani'  but  'prati^ravam'  whirh 
means  promise  or  pledge. — T. 

+  The  pledge,  probably,  refers  to  the  oaths  taken  by  Bhinia  and 
others  about  the  slaughter  of  the  Fandavas. — T. 

I     80     ] 


C82  MAHABHARATA,  [Anuc^saniJcd 

grief.*^     Thou  hast  heard  the  glory  and   greatness   of  Madhava 
as  recited  by  me.     That  is  sufficient  for  enabling   a   good    man 
to  understand   him."     Having  heard    the   words   of  Vyiisa   as 
also   of  Narada   endued    with   great   intelligence,  I    have   dis- 
coursed to  thee  on  the  adorableness  of  Krishna.     I  have   myself 
added,  from  my  ov/n   knowledge,  something  to  that  discourse.*'* 
Verily,  I  have  discoursed  also  on    the    surpassing   puissance   of 
Krishna  as  recited  by  Mahadeva    unto  that  conclave   of  Rishis 
(on  the  breast  of  Himavat).     The   discourse  too  between  Mahe- 
9wara   and   the   daughter    of  Himavat,  0    Bharata,  has   been 
recited  by  me  to  thee.**     He  who  Avill  bear  in    mind   that   dis- 
course when  emanating  from   a   foremost   person,  he   who  will 
listen  to  it,  and  he  who  will  recite  it    (for  other   people's   hear- 
ing), is  sure  to  win  what  is  highly  beneficial.*^     That  man  will 
find  all  his  wishes  gratified.     Departing  from  this  world  he   will 
ascend  to  Heaven.    There  is  no  doubt  in  this.*«     That  man  who 
desires  to  obtain  what  is   beneficial    for   himself,  should   devote 
himself  to  Janarddana.*^     0    king  of  the    Kurus,  it   behooves 
thee  also  to  always  bear  in  mind   those   incidents   of  duty   and 
righteousness  which  were   declared   by   Mahe^wara.*^     If  thou 
conduct  thyself  according  to  those   precepts,  if  thou    bear   the 
rod   of    chastisement    rightly,    if    thou     protect    thy    subjects 
properly,  thou  mayst    be   sure   of  attaining   to   Heaven.*^     It 
behooves  thee,  0  king,  to  protect  thy  subjects   always  according 
to   the  dictates   of  righteousness.     The   stout   rod    of  chastise- 
ment which  the  king  bears  has  been  said  to  be  the  embodiment 
of    his    righteousness   or    merit.*^'*      Hearing   this     discourse, 
fraught  with  righteousness,  between    Cankara   and   Uma,  that 
I  have  recited  in  the  presence   of  this  righteous    conclave,  one 
should  worship  with  reverence  that  god  having   the  bovine   bull 
for  the  device  on  his  banner.^^     One  that  becomes  even  desirous 
of  listening  to  that  discourse   should   worship   Mahadeva   with 

*  The  sense  is  this :  the  king  acquires  great  merit  by  wielding  the 
rod  of  chastisment  properly,  i.  e.,  by  punishing  those  that  deserve  pun- 
iiBhment.  The  infliction  of  punishment  is  what  keeps  the  subjects  with- 
in the  restraints  of  duty.  The  rod  of  chastisement,  therefore,  is  the 
vary  embo  Ument  of  the  righteousness  pr  m'jrit  of  the  king.--T, 


Parva.]  anucasana  parva!  C83 

reverence.  Verily,  the  person  that  wishes  to  obtain  what  is 
beneficial  for  him,  should  adore  Mahadeva  with  a  pure  heart." 
Even  this  is  the  command  of  the  faultless  and  high-souled 
Narada.  Even  he  has  commanded  such  worship  of  the  great 
god.  O  son  of  Pandu,  do  thou  obey  that  command  of  Nara- 
da." O  puissant  king,  even  these  are  the  wonderful  incidenta 
that  occurred  on  the  sacred  breast  of  Himavat  respecting  Va- 
sudeva  and  Sthanu,  0  son  of  Kunti.  Those  occurrences  flowed 
from  the  very  nature  of  those  high-souled  deities."  Vasudeva, 
accompanied  by  the  wielder  of  Gandiva,  practised  eternal 
penances  in  the  retreat  of  Vadari  for  ten  thousand  years.*'^^ 
Verily,  Vasudeva  and  Dhananjaya,  both  of  eyes  like  lotus 
petals,  underwent  severe  austerities  for  the  duration  of  three 
whole  Yugas.  I  have  learnt  this  from  Narada  and  Vyasa,  O 
king.^*'  The  lotus-eyed  and  mighty-armed  Vasudeva,  Avhile  yet 
a  child  (in  human  form)  achieved  the  great  feat  of  slaying 
Kansa  for  the  relief  of  his  kinsmen."  I  do  not  venture,  O  son 
of  Kunti,  to  enumerate  the  feats  of  this  Ancient  and  Eternal 
Beinsr,  0  Yudhishthira.^*^  Without  doubt,  O  son,  high  and 
great  benefits  will  be  reaped  by  thee  who  ownest  that  foremost 
of  all  persons,  viz.,  Vasudeva,  for  thy  friend.^^  I  grieve  for 
the  wicked  Duryodhana  in  respect  of  even  the  next  world  to 
which  he  has  gone.  It  was  for  him  that  the  whole  Earth  has 
been  depopulated  with  her  steeds  and  elephants.''^  Indeed, 
through  the  fault  of  Duryodhana,  of  Kama,  of  Cakuni,  and 
of  DusQasana  numbering  the  fourth,  that  the  Kurus  have 
perished.'  "«' 

Vai^ampayana  continued,— '^Whilc  that  foremost  of  men, 
viz.,  the  son  of  Ganga,  addressed  him  in  this  strain,  the  Kuru 
king  (Yudhishthira)  remained  entirely  silent  in  the  midst  of 
those  high-souled  persons  (who  had  assembled  together  for 
listening  to  the  discourses  of  Bhishma).*'^  All  the  kings  with 
Dhritaraohtra  amongst  them  became  filled  with  wonder  upon 
hearing  the  words  of  the  Kuru  grandsire.  In  their  minds 
they  worshipped  Krishna  and  then  turned  towards  him  with 
hands  joined  in  reverence.®^  The  Rishis  also  with  Narada  at 
their  head,  accepted  and  applauded  the  words  of  Bhishma  and 
approved  of  them  joyfully."*    These   were   the   wonderful  dis- 


684i  MAHABHARATAi  [Anuccisanika 

courses  recited  by  Bhishma  which  Pfindu's  son  (Yudhishthira) 
with  all  his  brothers  heard  with  joy.^^  Sometime  after,  when 
king  Yudhishthira  saw  that  Ganga's  son  who  had  given  away 
abundant  wealth  as  presents  unto  the  Brahmanas  in  the  sacri- 
fices performed  by  him,  had  rested  and  become  refreshed,  the 
intelligent  king  once  more  asked  him  as  fdlows."^^ 


Section  CXLIX. 
Vai^arapayana  said, — "Having  heard  all  the  duties  in    their 
entirety  and   all   those   sacred   acts   and   objects   that   cleanse 
human  beings  of  their  sins,  Yudhishthira  once  more   addressed 
the  son  of  Cantanu  in  the  following  words.^ 

"Yudhishthira  said, — 'Who  may  be  said  to  be  the  one  god 
in  the  world  ?  Who  may  be  said  to  be  the  one  object  which 
is  our  sole  refuge  ?  Who  is  he  by  worshipping  whom  or  hymn- 
ing whose  praises  human  beings  would  get  what  is  beneficial  P 
What  religion  is  that  which,  according  to  thy  judgment,  is 
the  foremost  of  all  religions  ?  What  are  those  Mantras  by 
reciting  which  a  living  creature  becomes  freed  from  the  bonds 
of  birth  and  life  ?— '^ 

"Bhishma  said, — One  should  always,  with  alacrity  and 
throwing  away  all  langour,  hymn  the  praises  of  that  Lord  of 
the  universe,  that  god  of  gods,  {viz.,  Vasudeva),  who  is  In- 
finite and  the  foremost  of  all  Beings,  by  uttering  his  thousand 
names.*  By  always  worshipping  with  reverence  and  devotion 
that  immutable  Being,  by  meditating  on  him,  by  hymning  his 
praises,  and  bowing  the  head  unto  him,  and  by  performing 
sacrifices  unto  him,^  indeed,  by  always  praising  Vishnu,  who 
is  without  beginning  and  Avithout  end  or  destruction,  who 
is  the  supreme  Lord  of  all  the  worlds,  and  who  is  the  Master 
and  Controller  of  the  universe,  one  can  succeed  in  transcending 
all  sorrow.®  Verily,  He  is  devoted  to  the  Brahmanas,  conver- 
sant with  all  duties  and  practices,  the  enhancer  of  the  fame  | 
and  achievements  of  all  persons,  the   master   of  all   the   worlds,  i 


*  Vasudeva  is  Navay;ina,  and  Arjuna  is  Nara.  Nara  and  Narayanal 
had  practised  severe  penances  at  Vadari  on  the  breast  of  Himavat  fori 
many  thousand  years.  Vyasa  afterwards  adopted  Vadari  as  his  retreat,— TJ 


Parva.]  indcasana  parva.  CS5 

exceedingly  wonderful,  and  the  prime  cause  of  the  origin  of 
all  creatures/  Even  this,  in  my  judgment,  is  the  foremost 
religion  of  all  religions,  viz.,  one  should  always  worship  and 
hymn  the  praises  of  the  lotus-eyed  Vasudeva  with  devotion.^ 
lie  is  the  highest  Energy,  lie  is  the  highest  Penance.  He  is 
the  highest  Brahma.  He  is  the  highest  refuge.^  He  is  the 
most  holy  of  all  holies,  the  most  auspicious  of  all  auspicious 
objects.  He  is  the  god  of  all  the  gods,  and  He  is  the  immutable 
father  of  all  creatures.^*'  On  the  advent  of  the  primitive  Yuga, 
all  creatures  spring  from  him.  On  the  expiration,  again  of  the 
Yuga,  all  things  disappear  in  him.*"  Hoar,  O  king,  the  thou- 
sand names,  possessed  of  great  efficacy  in  destroying  sins,  of 
that  foremost  one  in  all  the  worlds,  that  Master  of  the  universe, 
viz.,  Vishnu.^^  All  those  names,  derived  from  His  attributes, 
secret  and  well-known,  of  the  high- souled  Vasudeva,  which  were 
sung  by  the  Rishis,  I  shall  recite  to  thee  for  the  good  of  all.'^ 
They  are,  Om  !  He  that  enters  all  things  besides  Himself,  He 
that  covers  all  things.  He  unto  whom  sacrificial  libations  are 
poured,  the  Lord  of  the  Past,  the  Present,  and  the  Future,  the 
Creator  (or  Destroyer)  of  all  existent  things,  the  upholder 
of  all  existent  things,  the  Existent,  the  Soul  of  all  things,  the 
Originator  of  all  things  (i— ix)  ;"  of  cleansed  Soul,  the  Supreme 
Soul,  the  highest  Refuge  of  all  emancipated  persons,  the  Immu- 
table, He  that  lies  enclosed  in  a  case,  the  Witness,  He  that 
knows  the  material  case  in  which  He  resides,  the  Indestructi- 
\,Iq  (x — xvii)  ;t'^  He  upon  whom  the  mind  rests  during  Yoga- 

*  The  Hindu  sages  never  attempt  to  speculate  on  the  original  crea- 
tion of  the  imiverse.  Their  speculations,  however,  are  concerned  with 
what  is  called  'Avautara  srishti'  or  that  creation  which  springs  forth  with 
the  awakening  of  Brahman.  Creation  and  Destruction  have  occurred 
ceaselessly  and  will  occur  ceaselessly.  The  original  creation  is  impossi- 
ble to  conceive,  as  Eiernity  cannot  have  a  beginning. — T. 

t  'Putatman'  means,  of  cleansed  Soul.  This  implies  tliat  though  He 
is  the  Lord  or  ruler  of  all  existent  ol>jects,  yet  He  is  dissociated  from 
thcra.  'The  Refuge  of  the  Emancipated,'— Comp.  Gi((t,  'Miiraupetya  tu 
Kaunteya  punarjanma  na  vidyate,  «S:c.'  'Purusha'  is  He  that  lies  in  a 
•pura'  or  the  nine-doored  mansion,  i.  c  ,  the  body.  'Sakshi'  or  Witiies.s 
implies  that  He  sees  all  things  directly,  without  any  medium  obstructing 
His  vibion.     'Kshetrajua'  implies  the   Chit  lying  within   the   body   and 


68S  Mahabharata".  [Anuq  aaanilca 

abstraction,  the  Guide  or  leader  of  all  persons  conversant  with 
Yoga,  the  Lord  of  both  Pradhana  (or  Prakriti)  and  Purusha, 
He  that  assumed  a  human  form  with  a  leonine  head.  He  of 
handsome  features  and  equipments,  He  of  beautiful  hair,  the 
foremost  of  Purushas  (xviii — XXiv)  ;*"  the  embodiment  of  all 
things,  the  Destroyer  of  all  things,  He  that  transcends  the  three 
attributes  of  Sattwa,  Rajas,  and  Tamas,  the  Motionless,  the 
Beginning  of  all  things,  the  Receptacle  into  which  all  things 
sink  at  the  universal  Dissolution,  the  Immutable,  He  who  takes 
birth  at  his  own  will.  He  who  causes  the  acts  of  all  living 
creatures  to  fructify  (in  the  form  of  weal  or  woe),  the  Upholder 
of  all  things,  the  Source  from  which  the  primal  elements  have 
sprung,  the  Puissant  one.  He  in  whom  is  the  unbounded  Lord- 
ship over  all  things  (xxv — xxxvii)  ;t"  the  Self-born,  He  that 
gives  happiness  to  His  worshippers,  the  presiding  Genius  (of 
golden  form)  in  the  midst  of  the  Solar  disc,  the  Lotus-eyed,  the 
Loud-voiced,  He  that  is  without  beginning  and  without  end, 
He  that  upholds  the  universe  (in  the  from  of  Ananta  and 
others),  He  that  ordains  all  acts  and  their  fruits.  He  that  is 
superior   to   the   Grandsire  Brahman  (xxxviii— XLVi)  ;1:^''  the 


who  knows  the  body ;  the  body,  howevei-j  being   inert,  is   not   cognisant 
of  the  Chit  it  holds— T. 

*  He  is  called  'Yoga'  because  of  the  mind  resting  upon  Him  while  it 
is  in  Yoga  abstraction.  'Pradhana,'  in  Siinkhya  philosophy,  is  another 
name  of  'Prakriti'  or  original  Nature.  All  things  have  sprung  from  the 
union  of  Prakriti  and  Purusha-  Vasudeva,  however,  transcends  Pra»- 
kriti  and  Purusha  and  is  their  Lord.  'Nilrasinghavapu,' — He  assumed 
the  human  form  with  a  lion's  head  for  slaying  the  Asura  Hiranyakagipn  . 
the  father  of  Prahlada. — T. 

t  'Sarva'  implies  the  source  of  all  existent  and  non-existent  things  and' 
that  in  which  all  existent  and  non-existent  things  become  merged  at  the 
vmiversal  dissolution.  'Sambhava'  signifies  Him  who  takes  birth  at  His 
own  will.  Acts  cannot  touch  him.  The  birth  of  all  other  beings  is  | 
determined  by  their  acts  in  previous  lives.  Comp.  Gitio,  'Paritranaya 
Sadhunam  &c.  Sambhavumi  Yuge  Yuge.'  'Bhfivana'  means  one  who- 
attaches  to  acts  their  respective  fruits,  i.  e.,  he  in  consequence  of  whom^ 
the  weal  and  woe  of  all  creatures  flow  as  due  to  acts. — T. 

X  'Sambhu'  implies  one  whose  birth  has  not   been   determined  by   ex- 
traneous  circumstances,  or  other  inlluences  than  his  own  wish,  the  birth  j 
of  all  other  creatures  beiug  determined  by  forces  citraueoua   to  thqm- 


parfa.]  anucasina  parva.  687 

Immeasurable,  the  Lord  of  the  senses  (or  He  that  has  curled 
locks),  He  from  whose  navel  tlie  primeval  lotus  sprang,  the  Lord 
of  all  the  deities,  the  Artificer  of  the  universe,  the  Mantra,  He 
that  weakens  or  emaciates  all  things.  He  that  is  vast,  the  Ancient 
one,  He  that  is  enduring  (xLVii — Lvr)  ;*"  He  that  is  incapable 
of  being  seized  (by  either  the  senses  or  the  mind),  the  Eternal 
one,  Krishna,  the  Red-e3'ed,  He  that  kills  all  creatures  at  the 
time  of  the  universal  dissolution,  He  that  is  vast  for  knowledge 
and  puissance  and  other  attributes  of  the  kind,  He  that  resides 
in  three  parts  (above,  middle,  and  below)  of  every  creature, 
That  which  cleanses,  is   auspicious,  and  high  (lvii — LXiv)  ;f  "** 

selves.  'Aditya'  may  also  moan  the  foveniost  one  among  the  deities  espe- 
cially called  the  Adityas.  They  are  twelve  in  number.  'Dhatri'  may 
also  imply  one  who  upholds  everything  in  the  universe  by  multiplying 
Himself  infinitely.  'Dhaturuttama'  may,  besides,  signify  one  who  a3 
Chit  is  superior  to  all  elements  like  Earth,  Water,  &c.,  which  constitute 
all  that  is  Not  Chit.— T. 

*  '^prameya' is,  literally,  immeasurable.  Can kara  thus  explains  it : 
He  has  no  such  attributes  as  sound,  &;c.  ;  in  consequence  of  this  He  is 
not  an  object  of  direct  perception  by  the  senses  ;  nor  can  He  be  an  object 
of  inference,  in  consequence  of  there  being  nothing  to  which  belong  the 
same  attributes  as  His  ;  &c.  His  inconceivability  is  the  foundation  of 
His  imraeasurableness.  'Hrishikega'  is  regarded  by  European  scholars  as 
a  doubtful  word.  The  Hindu  Commentators  do  not  regard  it  so.  It 
implies  the  lord  of  the  senses,  i.  e.,  one  who  has  his  senses  under  com- 
plete control.  Or,  it  may  mean  one  who  sways  the  senses  of  others,  i.  e, 
causes  them  to  exercise  their  functions.  Cankara  proposes  another  mean- 
ing, vu.y  He  that  is  of  tlie  form  of  the  Sun  or  the  Moon,  and  as  such, 
the  rays  of  light  emanating  from  those  luminaries  and  gladdening  all 
creatures,  are  the  hair  on  his  head.  'Mann'  is  another  name  for  Mantra 
or  sacred  words  having  great  efficacy. — T. 

t  'Krishna'  is  one  of  the  foremost  names  of  the  supreme  Godhead. 
It  means  'one  who  is  always  in  transports  of  joy.'  It  is  derived  from 
krish  which  implies  to  be,  and  na  meaning  final  Emancipation  or  cessa- 
tion of  existence  ;  the  compound  probably  means  one  in  whom  every 
I  attribute  has  been  extinguished  ;  hence,  absence  of  change,  of  sorrow,  of 
grief,  &c.,  or,  eternal  and  highest  joy.  'Lohitaksha'  is  Red-eyed,  from 
His  eyes  being  of  the  hue  of  polished  copper.  'Pratarddana,'  according 
to  Cankara,  means  the  killer  of  all  creatures  Others  take  it  as  implying 
one  who  destroys  the  cheerlessness  of  his  worshippers.  'Frabhuta'  is  one 
Uw  <^i'tiat  or  Vast  in    consequence   of  knowledge,     Puissance,     Energy, 


ess  MAHABHARATA.  [AfiucHsdnika 

He  that  urge'?  all  creatures  in  respect  of  all  their  acts,  He  that 
causes  the  life-breaths  to  act,  He  that  causes  all  living  creatures 
to  live,  the  Eldest,  the  Foremost  of  all  those  that  are  regarded 
as  the  Lords  of  all  creatures,  He  that  has  gold  in  his  abdomen, 
He  that  has  the  Earth  for  his  abdomen,  the  Lord  of  Cree  or 
Lakshmi,  the  Slayer  of  Madhu  (lxv — lxxiii)  ;*"  the  Omni- 
potent, He  that  is  endued  with  great  prowess.  He  that  is  armed 
with  the  bow,  He  that  is  possessed  of  a  mind  capable  of  bearing 
the  contents  of  all  treatises,  He  that  roves  through  the  universe, 
riding  on  Garuda,  He  that  is  well  suited  to  the  offerrings  made 
unto  him  and  that  has  the  power  to  enjoy  them  properly,  the 
Unrivalled,  He  that  is  incapable  of  being  discomfited,  He  that 
knows  all  acts  that  are  done,  He  that  is  identical  with  all  acts. 
He  that  rests  on  His  own  true  self  (lxxiv — Lxxxiv)  ;t"^  the 
Lord  of  all  the  deities,  He  that  is  the  Refuge  of  all,  the  embodi- 
ment of  the  hiojiiest  felicity,  He  whose  seed  is  the  universe  He 
that  is  the  source  of  all  things,  the  Day  (in  consequence  of  His 
awakening  Jiva  who  is  steeped  in  the  sleep  of  Ne  science),  the 
Year,  the  Snake  (owing  to  His  being  incapable  of  being  seized), 
the  embodiment  of  Conviction,  He  that  sees  all  things  (lxxxv — 
xciv)  ;t"*  the  Unborn,  the  Lord   of  all  creatures,  He  that  has 


I 


and  Reniinciation,  &c.  ;  'Pavitram,    Margalam,  Param'  should   be  taken 
as  one  name,  althou;4h  each  of  them  has  a  sepax-ate  meaning. — T. 

*  'Prfmada'  is  interpreted  variously.  It  may  mean  He  that  causes  the 
life  breaths  to  act  or  operate  ;  He  that,  as  Time,  su.spends  the  life-breaths 
(i.  e.,  kills  all  creatixres) ;  He  that  connects  the  life-hi-eaths  (i.  e.,  sets 
them  agoing  when  threatened  with  extinction  ;  lience,  healer  of  diseases). 
'Praiia'  implies  'He  who  is  the  cause  of  the  life  of  every  living  creature, 
"being  Himself,  as  it  were,  tlie  life-breath  that  inspires  them.  'Hirany- 
"•arbha'  signifies  He  that  is  identical  with  tlio  Grandsire.  'Bliugarbha' 
is  one  who  has  the  Eartli  for  his  abdomen,  implying  that  all  things  on 
Earth  are  in  His  abdomen. — T. 

t  'Atmavfin,'  other  Beings  are  said  to  l>e  'Cariravun,'  'Indriyavan,* 
&c ,  in  consequence  of  the  possession  of  such  attributes  as  'Carira,'  'In- 
driya,'  &c.  But  the  Supreme  Godhead  is  nothing  but  Soul.  He  rests  on 
his  own  true  nature  or  essence  without  requiring  auything  extraneous 
like  the  deities  or  human  beings  -whereon  to  live  or  exist. — T. 

+  '  Mi'i'  is  the  day  ;  He  is  so  called  because  of  Jiva  being,  as  it  were, 
awakened  when  he  goes  to  Him.     As  long  as  Jiva  is    at  a   distance  fvoJB 


Farva.]  inucasana  pabva:  G89 

achieved  success,  He  that  is  Success  itself,  He  that  is  tho 
beginning  of  all  things  (in  consetiuence  of  His  being  the  cause 
of  all  things),  He  that  is  above  deterioration,  He  that  is  Right- 
eousness in  the  form  of  the  bovine  bull  and  the  great  boar  that 
raised  the  submerged  Earth,  He  that  is  of  immeasurable  soul, 
He  that  stands  aloof  from  all  kinds  of  union  (xcv— cm)  ;*^* 
He  that  is  Pavaka  among  the  deities  called  Vasus  (or,  He  that 
dwells  in  His  worshippers),  He  that  is  of  liberal  soul,  being 
freed  from  wrath  and  hatred  and  pride  and  other  evil  passions, 
Truth  He  is  whose  soul  is  equable  in  consequence  of  His  thorough 
impartiality,  He  that  has  been  measured  by  His  worshippers, 
He  that  is  always  equal,  being  above  all  change  or  modification, 
He  that  never  refuses  to  grant  the  wishes  of  His  worshippers, 
He  whose  eyes  are  like  the  petals  of  the  lotus,  He  whose  acta 
are  always  characterised  by  Righteousness,  (or  He  who  ia 
always  engaged  in  granting  the  wishes  of  those  that  are  de- 
voted to  Him,  He  that  is  of  the  form  of  Righteousness  (civ — 
cxiii)  ;-^  He  that  destroys  all  creatures  (or  their  pains),  the 
Many-headed,  He  that  upholds  the  universe,  He  that  is  the 
source  of  the  universe,  He  who  is  of  pure  or  spotless  fame,  tho 
Immortal  one,  He  that  is  Eternal  and  Fixed,  He  that  is  pos- 
sessed of  beautiful  limbs,  (or,  He  the  ascension  unto  whom  is 
the  best  of  all  acts).  He  who  has  such  knowledge  having  pen- 
ance for  its  indication  that  He  is  able  to  agitate  Prakriti  for 
evolving  the  universe  out  of  her  (cxiv— cxxii)  ;-*'  He  that  goes 
everywhere  (in  the  sense  of  pervading  all  things  as  their  cause), 
the  Omniscient  one.  He  that  blazes  forth  in  unmodified  efful- 
gence, He  whose  troops  are  everywhere  (in  the  form  of  devoted 
associates),  (or  He  at  whose  very  sight  the  Danava  troops  are 
scattered  in  all  directions).  He  that  is  coveted  (or  sought)  by 
all  (or.  He  that  grinds  all  His   foes),  He  that  is   the  Veda,  He 


Him,  he  is  steeped  in  the  sleep  of  'Avidyri'  or  Ne-science  (a  happy  word 
which  Pi-ofcssor  Max  Mullcr  has  coined).  'Samvatsara'  or  the  year.  Ho 
is  so  called  because  Time  is  His  essence.  'Vyala,'— He  is  a  huge  and 
fierce  snake  that  inspires  dread. — T. 

t  'Vrishakapi'  is  otherwise  explained  by  Vala.leva  Vidyfibliusan,  as 
He  that  showers  blessings  upon  His  worshippers  and  causes  all  His  foea 
to  tremble  with  fear. — T. 

[     87     ] 


690  mahabharata!  [Anufasanik^ 

that  is  conversant  with  the  Veda,  He  that  is  conversant  with 
all  the  limbs  (or  branches)  of  the  Veda,  He  that  represents  the 
limbs  (or  branches)  of  the  Veda  (i.  e.,  all  the  subsidiary  scien- 
ces), He  that  settles  the  interpretations  of  the  Vedas,  He  that 
has  no  superior  in  wisdom  (cxxiii — cxxxiii)  f'^  He  that  is  the 
master  of  all  the  worlds,  He  that  is  the  master  of  the  deities, 
He  that  is  the  Supervisor  of  both  Righteousness  and  Unright- 
eousness (for  giving  the  fruits  thereof  to  those  that  seek  the 
one  or  the  other)^  He  that  is  both  Effect  and  Cause  (or,  He 
whose  life  has  not  been  determined  by  acts  achieved  on  any 
previous  occasion  in  consequence  of  His  transcending  Pra- 
kriti).  He  that  is  four-souled  (in  consequence  of  His  four  forms 
of  Aniruddha,  Pradyumna,  Sankarshana,  and  Vasudeva),  He 
that  is  known  by  four  forms  (as  above).  He  that  has  four  horns 
(which  appeared  on  Him  when  he  had  assumed  a  human  form 
with  a  lion's  head  for  slaying  the  Asura  chief  Hiranya-Ka^ipu),  J 
He  that  has  four  arms  (for  holding  the  conch,  discus,  mace,  and  ^ 
lotus)  (cxxxiv — CXLI)  f^  He  that  blazes  forth  in  effulgence. 
He  that  is  the  giver  of  food  and  cherishes  those  that  are  good  ; 
He  that  does  not  bear  or  put  up  with  those  that  are  wicked  (or, 
He  that  puts  up  with  the  occasional  transgressions  of  his  de- 
votees; He  that  existed  before  the  universe  started  into  life; 
He  that  is  stainless ;  He  that  is  ever  victorious  ;  He  that  van- 
quishes the  very  deities  ;  He  that  is  the  material  cause  of  the 
universe ;  He  that  repeatedly  resides  in  material  causes  (cXLil^ 
Cl)  f^  He  that  is  the  younger  brother  of  Indra  (or.  He  that 
transcends  Indra  in  accomplishments  and  attributes),  He  that 
took  birth  as  a  dwarf  (from  Aditi  by  her  husband  KaQyapa  | 
in  order  to  beguile  the  Asura  king  Vali  of  the  sovereignty  of  j 
the  three  worlds  and  bestow  the  same  upon  Indra  who  had 
been  dispossessed  of  it).  He  that  is  tall  (in  allusion  to  the  vast 
universal  form  of  His  which  He  assumed  at  the  sacrifice  of  | 
Vali  for  covering  Heaven,  Earth,  and  the  Nether  regions  with 
three  steps  of  His),  He  whose  acts  are  never  futile,  He  that 
cleanses  (those  that  worship  Him,  those  that  hear  of  Him,  and 
those  that  think  of  Him),  He  that  is  endued  with  pre-eminent 
energy  and  strength.  He  that  transcends  Indra  in  all  attri- 
butes. He  that  accepts   all  His  worshippers,  He  that  is  the 


parva.)  andcasana  parva.  C91 

Creation  itself  in  consequence  of  His  being  the  Causes  thereof, 
He  that  upholds  His  self  in  the  same  form  without  being  ever 
subject  to  birth,  growth,  or  death,  He  that  sustains  all  crea- 
tures in  their  respective  functions  in  the  universe,  He  that  con- 
trols the  hearts  of  all  creatures  (CLI— CLXii)  f^  He  that  de- 
serves to  be  known  by  those  who  wish  to  achieve  what  is  for 
their  highest  good ;  He  that  the  celestial  physician  in  the 
form  of  Dhanwantari  (or,  He  who  cures  that  foremost  of  all 
diseases,  viz.,  the  bonds  that  bind  one  to  the  world)  ;  He  that 
is  always  engaged  in  Yoga  ;  He  that  slays  great  Asuras  for 
establishing  Righteousness  ;  He  that  is  the  Lord  of  that  Laks- 
mi  who  sprang  from  the  ocean  Avhen  it  was  churned  by  the 
deities  and  the  Asuras,  (or,  He  that  cherishes  both  the  god- 
desses of  prosperity  and  learning) ;  He  that  is  honey  (in  con- 
sequence of  the  pleasure  He  gives  to  those  that  succeed  iu 
having  a  taste  of  Him) ;  He  that  transcends  the  senses  (or  is 
invisible  to  those  that  turn  away  from  Him) ;  He  that  is  pos- 
sessed of  great  powers  of  illusion  (in  consequence  of  His  hav- 
ing beguiled  Mahadeva  and  the  deities  on  many  occasions) ; 
He  that  puts  forth  great  energy  (in  achieving  mighty  feats) ; 
He  that  transcends  all  in  might  (cLXiii— CLXXii)  f^  He  that 
transcends  all  in  intelligence  ;  He  that  transcends  all  in  puis- 
sance ;  He  that  transcends  all  in  ability  ;  He  that  discovers  the 
universe  by  the  effulgence  emanating  from  His  body ;  He 
whose  body  is  incapable  of  being  ascertained  by  the  eye  (or 
any  other  sense  or  organ  of  knowledge)  ;  He  that  is  possessed 
of  every  beauty ;  He  whose  soul  is  incapable  of  being  compre- 
hended by  either  deities  or  men  ;  He  that  held  on  His  back, 
in  the  form  of  the  vast  tortoise,  the  huge  mountain,  Man- 
dara,  which  was  made  the  churning  staff  by  the  deities  and 
the  Asuras  when  they  set  themselves  to  churn  the  great  ocean 
for  obtaining  therefrom  all  the  valuables  hid  in  his  bosom  (or, 
He  who  held  up  the  mountains  of  Govardhana  in  the  woods  of 
Brinda  for  protecting  the  denizens  of  that  delightful  place,  who 
were  especial  objects  of  His  kindness,  from  the  wrath  of  Indra 
who  poured  incessant  showers  for  days  together  with  a  view  to 
drown  everything)  (cLXXiii — CLXXX)  f^  He  that  can  shoot 
..His  shafts  to  a  great  distance,  piercing  through  obstructions  of 


692  mah'abharata;  [Anuc^isanika 

every   kind;    He   that   raised    the   submerged   Earth,    having 
assumed  the  form  of  the    mighty   Boar ;  He   on    whose   bosom 
dwells  the  goddess  of  Prosperity  (or,  He  that  is   identical    with 
Xama  the  lord  of  Rati)  ;  He  that  is  the   Refuge   of  those   that 
are   righteous ;    He   that   is   incapable   of  being   won    without 
thorough  devotion  (or,  He  that  is  incapable    of  being   immured 
or  restrained  by  any    one   putting   forth  his  powers) ;    He   that 
is  the  delight  of  the  deities  (or.  He  that  is   the    embodiment   of 
fullness  of  joy)  ;  He  that  rescued  the  submerged   Earth  (or,  He 
that  understands  the  hymns  addressed   to   Him   by   His   devo- 
tees) ;  He  that  is  the   Master   of  all   eloquent   persons    (or,  He 
that   dispels   the     calamities    of    all   those   who   know    Him) 
(CLXXXI — cLxxxviii)  f^  He  that  is  full  of  blazing  effulgence ; 
He  that  suppressed  the  afflictions  of  His  adorers    (or,   He   that 
assumes  the  form  of  Yama,  the   universal    Destroyer,  for  chas- 
tissing  all  persons  that  fall  away   from   their   duties) ;  He   that 
assumed  the  form  of  a  Swan  for  communicating   the    Vedas   to 
the  Grandsire  Brahman  (or,  He  that  enters   into  the    bodies   of 
all  persons) ;  He  that  has    Garuda,  the   prince   of  the   feathery 
denizens  of  the  welkin,  for  his   vehicle ;  He   that   is   the   fore- 
most of  snakes  in  consequence   of  His   identy    with    Cesha   or 
Ananta  who  upholds  on  his  head  the  vast   Earth,  (or.  He   that 
has  the  hood  of  the  prince  of  snakes  for   His   bed  while  he  lies 
down  to  sleep  on  the  vast  expansion  of  water  after  the   dissolu- 
tion of  the  universe) ;  He  whose  navel  is  as   beautiful  as   gold  ; 
He   that   underwent   the   severest   austerities   in    the   form   of 
Narayana   at  Vadari   on   the   breast   of  Himavat  ;  He   whose 
navel  resembles  a  lotus  (or.  He  from   whose   navel    sprang   the 
primeval  lotus  in  which   the   Grandsire    Brahman    was   born) ; 
He  that  is  the   Lord   of  all   creatures   (cLXXXix — cxcvii)  ;^* 
He  that  transcends  death  (or,  He   that    wards   off  Death  from] 
those   that    are    devoted    to   Him) ;    He   that   always   casts   ai 
kind   eye    on    His    worshippers    (or,  He   that   sees   all   thingsl 
in  the  universe) ;  He  that  destroys  all  things  (or.  He  that  dren-j 
ches  with  nectar  all  those  that  worship  Him  Avith    single-mind-j 
ed  devotion)  ;  He  that  is  the  Ordainer  of  all    ordainers    (or,  He| 
that  unites  all  persons  with    the   consequences   of  their   acts)  :j 
He  that  Himself  enjoys  and  endures   the   fruits  of  all  acts,  (orJ 


Parva.]  anucasana  parva.  C93 

He  that  assumad  the  form  of  Rfima  the  son    of  Darar.itlia    and 
going  into  exile  at    the    command    of  his    sire    mado    a    treaty 
with  Sugriva  the   chief  of  the    Apes   for   aiding   him    in    the 
recovery  of  his  kingdom    from    the  grasp   of  his   elder   brother 
Vali  in  return  for  the  assistance  which  Su^^iva  promised    Kim 
for   recovering    from    Ravana    His   wife    Situ    Avho   had   been 
ravished  by  that  Riikshasa  and  borne  away  to   his    island    home 
in  Lanka) ;  He  that  is  always  of  the   same   form    (or,  He  that 
is  exceedingly  atfcctionate  unto  His   worshippers) ;  He    that   is 
always   moving    (or,    He    that   is   of  the   form    of  Kama   Avho 
springs  up  in  the  heart  of  every  creature) ;  He  that  is  incapable 
of  being  endured  by  Dilnavas  and  Asuras  (or,  He  that   rescued 
His  wife  Sita  after  slaying   Ravana,  or,   He   that    shoAvs   com- 
passion   towards   even    Chandalas   and    members  of  other   low 
castes  when  they  approach  Him    with  devotion,  in    allusion    to 
His  friendship,  in  the  form  of  Riiraa,  for   Guhaka   the   chief  of 
the  Chandalas  inhabiting  the  country  known    by    the   name    of 
Cringaverapura) ;  He  that  chastises   the    wicked    (or,  He    that 
regulates  the   conduct   of  all   persons   by   the   dictates   of  the 
Crutis  and  the  Smritis)  ;  He  Avhose  soul  has  true  knowledge  for 
its  indication  (or.  He    that   destroyed    Ravana   the    foe   of  the 
gods,  having  assumed  the  form  of  Rama  that  was   full   of  com- 
passion and  other  amiable  virtues)  ;  He  that   destroys    the    foes 
of  the  deities  (or,  He  that  slays  those    who   obstruct    or   forbid 
the   giving   of   presents   unto   deserving   persons)    (cxcviii — 
CCViii)  f^  He  that  is  the    instructor   in    all    sciences    and    the 
father  of  all ;  He  that  is  the  instructor   of  even    the    Grandsire 
Brahman  ;  He  that  is  the  abode   or  resting   place   of  all    crea- 
tures ;  He  that  is  the  benefactor  of  those  that   are    good  and  is 
free  from  the  stain  of  falsehood  ;  He  whose  prowess  is   incapable 
of  being  baffled  ;  He  that  never  casts  his  eve   on    such    acts    as 
are  not  sanctioned  or  approved  by  the  scriptures  ;   He  that  casts 
his  eye  on  such  acts  as  are  sanctioned  or  approved  by  the  scrip- 
tures (or.  He  whose  eye  never  winks  or  sleeps) ;  He  that    wears 
the  unfading  garland   of  victory    called    by   the    name   of  Vai- 
jayanti ;  He  that  is  the  Lord  of  speech    and    that    is   possessed 
of  great  liberality  insomuch  that  He  rescued    the    lowest  of  the 
low  and  the  vilest   of  the  vile   by   granting   them   His   grace 


C9i  MAHABHA.RA.TA.  [AnUCffSOnikd 

(ccix — ccxviii)  f^  He  that  leads   persons   desirous   of  Eman- 
cipation to  the    foremost   of  all   conditions,  viz.,  Emancipation 
itself  (or,  He  that   assumes   the    form   of  a    mighty    Fish   and 
scuddling  through  the  vast    expanse  of  waters   that    cover   the 
Earth  when  the  universal  dissolution   comes,  and   dragging  the 
boat  tied  to  His  horns,  leads  Manu  and   others   to   safety)  ;  He 
that  is  the  leader  of  all  creatures  ;  (or.  He   that  sports   in   the 
vast  expanse   of  waters    which   overwhelm   all   things   at   the 
universal  dissolution) ;  He  whose  words  are  the    Veda   and  who 
rescued  the  Vedas  when  they  were  submerged  in   the   waters  at 
the  universal  dissolution  ;  He   that   is  the   accomplisher   of  all 
functions  in  the  universe  ;  He   that   assumes   the   form   of  the 
wind   for    making   all  living   creatures  act   or   exert,  (or.  He 
•whose  motions  are  always  beautiful,  or,  who   wishes   His   crea- 
tures to  glorify    Him) ;  He   that   is   endued   with   a   thousand 
heads ;  He  that  is  the  Soul  of  the   universe   and   as   such   per- 
vades all  things  ;  He  that  has  a  thousand   eyes   and  a  thousand 
legs  ;  (ccxix — ccxxvi)  f  He  that  causes   the   wheel   of  the 
universe  to  revolve  at  His  will  ;  He   whose   soul   is   freed   from 
desire  and  who  transcends    those   conditions   that    invest   Jiva 
and  to  which  Jiva  is    liable  ;  He   that   is   concealed    from   the 
view  of  all  persons  that  are  attached  to  the  world,  (or,   He  that 
has  covered  the  eyes  of  all   persons   with   the   bandage   of  Ne- 
science) ;  He   that   grinds    those   that   turn   away  from  Him ; 
He  that  sets   the   days   agoing,  in    consequence   of  His   being 
identical  with  the  Sun  ;  He   that   is   the   destroyer  of  all-des- 
troying Time  itself ;  He  that   conveys  the   libations  poured   on 
the  sacred  fire  unto  those  for  whom  they    are  intended,  (or,  He 
that   bears   the  universe,  placing    it  on  only  a  minute  fraction 
of  his   body)  ;  He  that  has  no  beginning   (or.  He   that  has   no 
fixed   habitation)  ;   He   that  upholds  the  Earth  in  space  (in  the 
form   of  Cesha,  or,  rescues  her  in  the  form  of  the  mighty  boar 
or   suports   her   as   a  subtile  pervader)  (ccxxvii— ccxxxv)  f^ 
He   that   is   exceedingly    inclined   to  grace,  insomuch  that  He 
grants   happiness   to   even    foes   like  Ci^upala ;    He   that   has 
been    freed    from   the  attributes  of  Rajas  (passion)  and  Tamas 
(darkness)  so   that   He   is   pure   or  stainless   Sattwa    by  itself, 
(or,  He   that   has   obtained   the  fruition  of  all   His   wishes) ; 


Parva.]  andcasana  parvaI  G95 

He  that  supports  the  universe ;  He  that  feeds  (or  enjoys)  the 
universe  ;  He  that  is  displayed  in  infinite  puissance)  ;  He  that 
honors  the  deities,  the  Pitris,  and  His  own  worshippers;  He 
that  is  honored  or  adored  by  those  that  are  themselves  honored 
or  adored  by  others  (or,  He  whose  acts  are  all  beautiful  and 
enduring)  ;  He  that  accomplishes  the  purposes  of  others  (or, 
He  that  is  the  benefactor  of  others) ;  He  that  withdraws  all 
things  unto  Himself  at  the  universal  dissolution  (or,  He  that 
destroys  the  foes  of  the  deities  or  of  His  worshippers)  ;  He  that 
has  the  waters  for  his  home  (or,  He  that  is  the  sole  Refuge  of 
all  creatures,  or  He  that  destroys  the  ignorance  of  all  creatures) 
(ccxxxvi — ccxLVi)  f^  He  that  is  distinguished  above  all, 
He  that  cherishes  the  righteous.  He  that  cleanses  all  the  worlds. 
He  that  crowns  with  fruition  the  desires  of  all  creatures,  He 
whose  wishes  are  always  crowned  with  fuition.  He  that  gives 
success  to  all,  He  that  bestows  success  upon  those  that  solicit 
Him  for  it  (CCXLVII — CCLVI)  ;''°  He  that  presides  over  all 
sacred  days  (or,  He  that  overwhelms  Indra  himself  with  His 
own  excellent  attributes),  He  that  showers  all  objects  of  desire 
upon  His  worshippers,  He  that  walks  over  all  the  universe, 
He  that  offers  the  excellent  flight  of  steps  constituted  by 
Righteousness  (unto  those  that  desire  to  asoend  to  the  highest 
place),  He  that  has  Righteousness  in  His  abdomen  (or,  He  that 
protects  Indra  even  as  a  mother  protects  the  child  in  her 
womb),  He  that  aggrandises  (His  worshippers).  He  that  spreads 
Himself  out  for  becoming  the  vast  universe,  He  that  is  aloof 
from  all  things  (though  pervading  them),  He  thab  is  the  re- 
ceptacle of  the  ocean  of  Crutls  (cCLVii — cci.xiv)  ;*^  He  that 
is  possessed  of  excellent  arms  (i.  e.,  arms  capable  of  upholding 
the  universe),  He  that  is  incapable  of  being  borne  by  any 
creature.  He  from  whom  flowed  the  sounds  called  Brahma  (or 
Veda),  He  that  is  the  Lord  of  all  Lords  of  the  universe.  He 
that  is  the  giver  of  wealth.  He  that  dwells  in  His  own  puis- 
sance, He  that  is  multiform,  He  that  is  of  vast  form,  He  that 
resides  in  the  form  of  Sacrifice  in  all  animals,  He  that  causes 
all  things  to  be  displayed  (ci'i.xv — ccLXXiv)  :*-  He  that  is 
endued  with  great  might,  energy,  and  splendour ;  He  that 
displays  Himself  in  visible  fn-.ns    to    His    wurLshippcrs,  He    that 


696  MAHABnARATAi  [Anucfisanika 

scorches  the  unrighteous  with  his  burning   energy,  He   that   is 
enriched  with  the  sixfold  attributes  (of  affluence,  &c.),  He  that 
imparted  the  Veda  to  the  Grandsire    Brahman,  He   that   is   of 
the  form  of  the  Sfimans,  Richs,  and    Yajushes   (of  the   Veda)  ; 
He  that  soothes  His  worshippers  burning  with  the  afflictions   of 
the  world  like  the  rays  of  the  moon  cooling  all  living    creatures 
of  the  world,  He  that  is  endued    with   blazing   effulgence   like 
the    Sun  (cCLXXV — CCLXXXII)  ;*^  He    from    Avhose    mind   has 
sprung  the  Moon,  He  that  blazes  forth  in    His   own  effulgence, 
He  that  nourishes  all  creatures  even  like  the  luminary    marked 
by  the  hare.  He  that  is  the    Master  of  the  deities.  He   that   is 
the  great  medicine  for  the   disease    of  worldly    attachment.  He 
that  is  the  great  causeway   of  the   universe.  He  that  is  endued 
with  knowledge  and  other  attributes  that  are    never   futile  and 
with  prowess  that   is   incapable   of  being  baffled  (ccLXXXiii — 
CCLXXXix)  ;**  He  that  is  solicited  by  all  creatuaes  at  ail   times, 
viz.,  the  Past,  the  Present,  and  the    Future  ;  He   that   rescues 
his  w(^rshippers  by  casting   kind   glances   upon   them.  He   that 
sanctifies  even  thwm  that  are   sacred  ;  He  that    merges  the   life- 
breath  in  the  Soul   (or,  He  that  assumes  diverse  forms   for   pro- 
tecting both  the  Emancipate  and  the  Un emancipate)  ;  He  that 
kills  the  desires  of  those    that    are    Emancipated    (or,  He   that 
prevents  evil  desires  from  arising  in  the  minds   of  His  worship- 
pers). He  that  is  the  sire  of  Kama    (the  principle    of  desire   or 
lust),  He  that  is    most   agreeable,   He   that   is   desired   by   all 
creatures,  He  that  grants  the    fruition    of  all   desires,   He   that 
has   the   ability    to   accomplish  all  acts  (ccxc— ccxcix)  f^  He 
that  sets  the  four  Yngas  to  begni    their  course  ;  He  that  causes 
the  Yugas  to  continually  revolve    as   on    a    wheel.  He    that    is 
endued  with  diverse  kinds  of  illusion  (and,  therefore,  the  cause 
from  which  spring   the  ditferent  kinds  of  acts   that    distinguish 
the  different  Yugas)  ;  He    that   is    the   greatest   of  eaters    (in 
conserjuence  of  His  swallowing  all  things  at  the    end   of  every 
Kalpa)  ;  He  that  is  incapable  of  being    seized    (by    those   that 
are  not  His  worshippers) ;  He  that  is    manifest    (being    exceed- 
ingly   vast)  ;    He    that    subjugates   thousands   of  foes    (of  thel 
deities);  He  that  subjugates  innumerable  foes  (CCC — CCCViil)  ;*1 
He  that  is    desired  (by  even  the  Grandsire   and    Rudra ;  or   He 


Parva]  ANUCASANA  PABVA.  097 

that  is  adored  in    sacrifices) ;  He   that   is  distinguished   above 
all ;  He  that  is  desired  by  those  that  are   endued    with   wisdom 
and    Righteousness  ;  He   that    has   an    ornament  of  (peacock's) 
feathers  on  his  head-gear ;  He  that  stupefies  all   creatures   with 
His  illusion ;  He  that  showers  His  grace    on   all    His   worship- 
pers ;  He  that  kills  the  wrath  of  the    Righteous  ;  He   that  fills 
the  Unrighteous  with  wrath  ;  He  that   is   the   accomplisher   of 
all  acts  ;  He  who  holds  the  universe  on  his   arms  ;  He   that  up- 
holds  the   Earth    (cccix — cccxviii)  ;*''    He   that   transcends 
the  six  well    known    modifications    (of  inception,  birth   or   ap- 
pearance, growth,  maturity,  decline,  and  dissolution)  ;  He  that 
is  endued  with  great  celebrity  (in   consequence   of  His   feats)  ; 
He  that  causes  all  living  creatures  to   live    (in   consequence   of 
His   being   the    all-pervading   soul) ;  He   that   gives   life ;  the 
younger  brother  of  Vasava    (in    the   form    of  Upendra   or   the 
dwarf ) ;  He  that  is   the   receptacle   of  all   the   waters   in   the 
universe  ;  He  that  covers  all  creatures   (in   consequence   of  His 
being  the    material   cause    of  everything) ;  He   that    is   never 
heedless  (being  always  above  error)  ;  He  that  is   established   on 
His  own    glory  (cccxix — cccxxvii)  i*^  He  that   flows  in   the 
form  of  nectar  (or,  He  that  dries  up  all    things) ;  He   that   up- 
holds the  path  of  Righteousness  ;  He  that  bears  the   burthen  of 
the  universe  ;  He  that  gives   desirable   boons   unto   those   that 
solicit  them  ;  He  that  causes  the    winds  to   blow  ;  He    that   is 
the  son  of  Vasudeva  (or.  He  that  covers  the  universe  with  His 
illusions  and  sports  in    the    midst   of  it) ;  He    that    is   endued 
with  extraordinary  lustre  ;  He  that  is   the  originating   cause  of 
the  deities ;  He   that   pierces   all   hostile    towns  (cccxxviii— 
cccxxxvi)  ;*^  He  that   transcends   all   sorrow   and   grief ;  He 
that  leads  us  safely  across  the   ocean   of  life   or   the  world  ;  He 
that  dispels  from  the  hearts  of  all  His   worshippers  the    fear   of 
rebirth  ;  He  that  is  possessed  of  infinite   courage  and  prowess  ; 
He  that  is  an  offspring  of  Cura's  race  ;  He  that  is   the    master 
of  all  living  creatures  ;  He  that  is  inclined  to  show   His   grace 
unto  all ;  He  that  has  come  on  Earth  for  a  hundred   times   (for 
rescuing   the   good,    destroying   the   wicked,  and    establishing 
Righteousness);  He  that  holds  a  lotus   in    one   of  his   hands; 
He  whose  eyes  resemble  the  petals   of  the  lotus  (cccxxxvii— 
[     S8     ] 


698  MAHABHARATA.  [Anu^ctsdnika 

CCCXLVI)  ;^°  He  from  whose   navel  sprang   the   primeval   lotus 
(or,  He  that  is  seated  upon  a  lotus) ;  He  that   is  endued    with 
eyes  resembling  the  petals  of  the  lotus  ;  He  that   is   adored   fey 
even  worshippers  as  one  seated  within   the  lotus   of  his   hearts ; 
He  that  assumes  the  form  of  embodied  Jiva   (through  His   own 
illusion) ;  He  that   is   endued   with   puissance  of  every   kind ; 
He  that  grows  in  the   form    of  the   five    primal    elements ;  the 
Ancient  Soul ;  He  that  is  endued  with  vast   eyes ;  He  that  has 
Garuda  sitting  on  the  standard  of  His  car  (CCCXLVII— CCCLV);^^ 
He  that  is  incomparable  ;  the  Carabha  (the  lion-killing  animal)  ; 
He  that  strikes  the  wicked  with  terror ;  He  that  knows  every- 
thing that   has   occurred    in   Time  ;  He   that   accepts,  in   the 
forms  of  the  deities,  the  butter  poured    on    the   sacrificial   fire ; 
He  that  is  known  by  all  kinds  of  evidence  or   proof  ;  He   upon 
whose  breast  sits  Prosperity  always ;  He   that   is   victorious  in 
every   battle  (cccLvi — ccclxiv)  ;^^  He  that  is  above   destruc- 
tion ;  He  that  assumes  a  red  form   (or,  becomes   wrathful   unto 
the    enemies   of  His   worshippers) ;  He   that   is   an   object   of 
search  Avith  the  Righteous  ;  He  that  is  at  the  root  of  all  things; 
He  that  has  the  mark  of  the  string   around    his   abdomen    (for 
Yasoda  had  bound  Him  with  a  cord  while   He   was   Krishna)  ; 
He  that  bears  or   forgives  all   injuries  ;  He   that   upholds   the 
Earth  in  the  form  of  her  mountains ;  He  that  is   the    foremost 
of  all  objects  of  worship ;  He  that  is  endued  with  great  speed  ; 
He  that  swallows  vast  quantities  of  food  (ccCLXV— CCCLXXiv);^* 
He  that  caused  the  creation  to  start  into  life  ;  He   that   always 
agitates  both  Prakriti  and  Purusha;  He  that  shines   with   r<5s- 
plendence  (or,  sports  in  joy) ;  He   that    has   puissance   in    his 
stomach  ;  He  that  is  the   Supreme   Master   of  all ;  He   that   is 
the  material  out  of  which   the   universe   has   been    made  ;  He 
that  is  the  cause  or  Agent    who   has    made    the   universe ;  He 
that  is  independent  of  all  things ;  He  that  ordains   variety   in 
the  universe  ;  He  that  is  incapable  of  being  comprehended  ;  He 
that  renders  Himself  invisible  by  the  screen   of  illusion  (CCCL- 
XXV— CCCLXxxv)  ;"  He  that  is  Chit  divested  of  all  attributes  ; 
He  on  whom  all  things  rest ;  He   in    whom   all   things   reside 
when  the   universal   dissolution    comes ;  He    that    assigns   the 
foremost  place  to  those  that  worship  Him  ;  He  ih-xi  is  durable  ; 


Paroa.l  anucasina  pakva.  C99 

lie  that  is  endued  with   the    highest   puissance  ;  He   that   has 
been  glorified  in  the  Vedanta  ;  Ho  that  is  contented;  Ho  that 
is  always   full  ;  He   whose   glance    is  auspicious  (CCCLXXXVI— 
cccxcv);"'  He  that  fills  all  Yogins    with    delight;  He   that    is 
the  end  of  all  creatures  (for  it  is  in  Him  that  all  things    mergo 
at  the  universal  dissolution)  ;  He   that   is   the    faultless    Path  ; 
He  that  is,  in    the   form   of  Jiva,  lead   to    Emancipation  ;  He 
that  leads  (Jiva  to  Emancipation)  ;  He  that  has   none   to   lead 
Him  ;  He  that  is  endued  with   great    might  ;  He    that   is   the 
foremost  of  all  Beings    possessed   of  might ;  He   that   upholds ; 
He  that  is  the  foremost  of  all  Beings  conversant    with  duty  and 
religion    (cccxcvi — CDiv) ;'®    He  that  joins,    at   the   time   of 
creation,  the  disunited   elements   for   forming   all   objects;  He 
that   resides   in   all   bodies ;  He   that  causes  all   creatures   to 
act    in  the  form  of  Kshetrajna  ;  He  that   creates  all   creatures 
after  destroying  them   at    the    universal   dissolution ;  He   unto 
whom  every  one  bows   with    reverence  ;  He   that   is   extended 
over  the  entire  universe ;  He  that    owns   the   primeval    golde:i 
egg  as  His  abdomen  (whence,  as  from  the  female  uterus,)  ever}'- 
thing  proceeds  ;  He  that  destroys  the    foes   of  the    deities ;  He 
that  over-spreads  all  things  (being   the    material  cause    whence 
they  spring) ;  He  that  spreads   sweet   perfumes;  He  that   dis- 
regards the  pleasures   of  the   senses  (CDv — cdxv)  f  He   that 
is  identifiable  with  the  seasons ;  He  at  whose   sight   alone   all 
worship|}ers  succeed  in  obtaining  the  great  object  of  their  wish; 
He  that  weakens  all  creatures  ;  He  that   dwells   in    the   firma- 
ment of  the  heart,  depending  upon  His   own   glory   and   puis- 
sance ;  He    that   is   capable   of  being   known   everywhere    (in 
consequence  of  His  omnipresence) ;  He   that  inspires   everyone 
with  dread  ;  He  in  whom  all  creatures  dwell  ;  He  that  is  clever 
in  accomplishing  all  acts  ;  He  that  constitutes   the   Rest   of  all 
creatures  (being,  as  He  is,  the   embodiment    of  Emancipation) ; 
He  that  is  endued  with  competence  greater  than    that   of  other 
Beings  (CDXVI — CDXXV)  f^  Ho    in  whom  the   whole   universe 
is  spread  out ;  He  that  is   himself  immolnle   and    in    whom    all 
things  rest  for  ever  ;  He  that  is  an  object   of  proof  ;  He  that   h 
the  indestructible  and  unchanging  seed  ;  He  that  is   sought   by 
all  (in  consequence  of  His  being   happiness)  :  He  that   has   uo 


700  MAHABHARATA".  [Anui^asanika 

desire  (in  consequence  of  all  His  desires  having  been  gratified) ; 
He  that  is  the  great  case  (which  covers  the  universe) ;  He   that 
has  all  sorts  of  things  to  enjoy;  He  that  has  great  wealth  where- 
with  to  secure   all   objects  of  desire)  (cDXXVi— cdxxxiv)  f^ 
He  that  is  above  despair  ;  He  that  exists  in  the  form  of  Renun- 
ciation ;  He  that  is  without  birth  ;  He  that  is   the   stake   unto 
which  Righteousness  is  tethered ;  He  that  is  the   great  embodi- 
ment of  sacrifice  ;  He  is  the  nave  of  the  starry   wheel    that   re- 
volves in  the  firmament  ;*  He   that    is   the   Moon   among   the 
constellations ;  He  that  is   competent    to   achieve   every    feat ; 
He  that  stays  in  His  own  soul  when   all    things   disappear  ;  He 
that  cherishes   the    desire   for  Creation  (CDXXXV— cdxliv)  f*^ 
He  that  is  the  embodiment  of  all  sacrifices  ;  He  that   is   adored 
in  all  sacrifices  and  religious  rites  ;  He  that  is   the    most   ador- 
able of  all  the  deities   present  in  the  sacrifices   that    men    per- 
form ;  He  that  is  the  embodiment  of  all  such  sacrifices  in  which 
animals  are  offered  up  according  to  the  ordinance  ;  He   that    is 
adored  by  persons  before  they  take  any  food  ;i'  He   that   is   the 
Refuge   of  those   that   seek    Emancipation ;   He   that   beholds 
the  acts  and  omissions  of  all  creatures ;  He   whose   soul   trans- 
cends all  attributes  ;  He  that  is   possessed   of  omniscience  ;  He 
that  is  identical  with  knowledge  that   is  unacquired,  unlimited, 
and   capable    of  accomplishing  everything  (cdxlv — CDLiv) ;" 
He  that  is  observant  of  excellent  vows  (chief  amongst  which  is 
the  grant  of  favour  unto  one  that  solicits  it  with  a  pure  heart)  ; 
He  that  has  a  face  alwa3's  full  of  delight  ;  He   that    is   exceed- 
ingly subtile ;  He  that  utters  the  most  agreeable  sounds  (in  the 
form  of  the  Veda  or  as  Krishna  playing  on  the  lute)  ;  He   that 
gives  happiness  (to  all  His  worshippers)  ;  He  that  does  good   to 
others  without  expecting  any  return  ;   He  that  fills  all  creatures 
with  delight ;  He  that  has  subdued  wrath  ;  He  that  has  mighty 
arms,  (so  mighty  that  He  has  slain  as  if  in   sport  the  mightiest 


*  Vishnu  is  supposed  to  be  -within  the  constellation  called  Cigumara 
or  the  Northern  Bear.  The  stard,  without  changing  their  places  per  se, 
seem  to  revolve  round  this  point  within  the    constellation  named. — T. 

t  In  India,  no  man  can  worship  the  deities,  with  a  full  stomach. 
Indeed,  one  must  abstain  from  every  kind  of  food  and  drink  if  one  has 
to  .worship  the  deities  formally.— T, 


Parva.]  anucahana  parva.  701 

of  Asuras)  ;  He  that  tears  those  that  are  unrij^hteous  (cDLV — 
CDLXiv)  f^  He  that  causes  those  persons  Tvho  are  destitute  of 
knowledge  of  the  soul  to  be  steepcil  in  the  deep  sleep  of  His 
illusion  ;  He  that  relies  on  Himself,  (being  entirely  independ- 
ent of  all  persons  and  things)  ;  He  that  oversjjreads  the  entire 
universe;  He  that  exists  in  infinite  forms;  He  that  is  engaged 
in  vocations  infinite  in  number  ;  He  that  lives  in  everything  ; 
He  that  is  full  of  affection  towards  all  His  worshippers ;  He 
that  is  the  universal  father,  (all  living  creatures  of  the  universe 
being  as  calves  sprung  from  Him)  ;  He  that  holds,  in  the  form 
of  the  vast  Ocean,  all  jewels  and  gems  in  His  abdomen  ;  He 
that  is  the  Lord  of  all  treasures  (cdlxv — cdlxxiv)  f^  He 
that  is  the  protector  of  Righteousness  ;  He  that  accomplishes 
all  the  duties  of  Righteousness  ;  He  that  is  the  substratum  of 
Righteousness  ;  He  that  is  existent  for  all  time  ;  He  that  is 
non-existent  (in  the  form  of  the  universe,  for  the  displayed 
universe  is  the  result  of  illusion)  ;  He  that  is  destructible  (in 
the  form  of  the  displayed  universe) ;  He  that  Is  indestructible 
as  Chit  ;  He  that  is,  in  the  form  of  Jiva,  destitute  of  true 
knowledge  ;  He  that  is,  in  the  form  of  the  Sun,  endued  with  a 
thousand  rays  ;  He  that  ordains  (even  all  such  great  and  mighty 
creatures  as  Cesha  and  Garuda,  &c.)  ;  He  that  has  created  all 
the  Castras  (CDLXXV — cdlxxxv)  ;"  He  that  exists,  in  the 
form  of  the  Sun,  as  the  centre  of  innumerable  rays  of  light  ; 
He  that  dwells  in  all  creatures  ;  He  that  is  possessed  of  great 
prowess ;  He  that  is  the  Master  of  even  Yama  and  others  of 
similar  puissance  ;  He  that  is  the  oldest  of  the  deities,  (exist- 
ing as  He  does  from  the  beginning) ;  He  that  exists  in  His  own 
glory,  casting  off  all  conditions  ;  He  that  is  the  Lord  of  even 
all  the  deities ;  He  that  is  the  ruler  of  even  him  that  upholds 
the  deities  {viz.,  Indra)  (CDLXXXVI— CDXCiii);"  He  that  trans- 
cends birth  and  destruction  ;  He  that  tended  and  protected 
kine  (in  the  form  of  Krishna)  ;  He  that  nourishes  all  creatures, 
He  that  is  approachable  by  knowledge  alone  ;  He  that  is  An- 
cient ;  He  that  upholds  the  elements  which  constitute  the 
body  ;  He  that  enjoys  and  endures  (weal  and  woe,  in  the  form 
of  Jiva) ;  He  that  assumed  the  form  of  a  vast  Boar  (or,  He 
that  in  the  fornj  of  Rama   was   the   Lord   of  a   large    monkoy 


702  MIHABHARATA,  [AllUCi    SMliha 

host) ;  He  that  gave  plentiful  presents  unto  all  in  a  grand 
sacrifice  performed  by  Him  (cDXCiv — Dii)  f^  He  that  drinks 
Soma  in  every  sacrifice  ;  He  that  drinks  nectar;  He  that,  in  the 
form  of  Soma  (Chandramas),  nourishes  all  the  herbs  and  plants; 
He  that  conquers  foes  in  a  trice  when  even  they  are  infinite- 
in  number ;  He  that  is  of  universal  form  and  is  the  foremost 
of  all  existent  entities ;  He  that  is  the  chastiser ;  He  that  is 
victorious  over  all ;  He  whose  purposes  are  incapable  of  being 
baffled ;  He  that  deserves  gifts  ;  He  that  gives  Avhat  His  crea- 
tures have  not  and  who  protects  what  they  have  (diii — DXii);*^ 
He  that  holds  the  life-breaths ;  He  that  beholds  all  His  crea- 
tures as  objects  of  direct  vision  ;  He  that  never  beholds  any- 
thing besides  His  own  Self  ;  He  that  gives  Emancipation  ;  He 
whose  footsteps  (three  in  number)  covered  Heaven,  Earth,  and 
the  Nether  regions  ;  He  who  is  the  receptacle  of  all  the  waters; 
He  that  overwhelms  all  Space,  all  Time,  and  all  things ;  He 
that  lies  on  the  vast  expanse  of  waters  after  the  universal 
dissolution ;  He  that  causes  the  destruction  of  all  things 
(dxiii — DXXi)  f^  He  that  is  without  birth  ;  He  that  is  ex- 
ceedingly adorable ;  He  that  appears  in  His  own  nature  ;  He 
that  has  conquered  all  foes  (in  the  form  of  wrath  and  other 
evil  passions) ;  He  that  delights  those  that  meditate  on  Him  ; 
He  that  is  joy  ;  He  that  fills  others  with  delight ;  He  that 
swells  with  all  causes  of  delight ;  He  that  has  Truth  and  other 
virtues  for  His  indications ;  He  whose  footsteps  are  in  the 
three  worlds  (dxxii — dxxx)  f^  He  that  is  the  first  of  Rishis 
(being  conversant  with  the  entire  Vedas) ;  He  that  is  identical 
with  the  preceptor  Kapila  ;  He  that  is  knower  of  the  universe ; 
He  that  is  Master  of  the  Earth  ;  He  that  has  three  feet  ;  He 
that  is  the  guardian  of  the  deities ;  He  that  has  large  horns 
(in  allusion  to  the  piscatory  form  in  which  He  saved  Manu  on 
the  occasion  of  the  universal  deluge  by  scudding  through  the 
waters  with  Manu's  boat  tied  to  His  horns)  ;  He  that  exhausts 
all  acts  by  causing  their  doers  to  enjoy  or  endure  their  fruits 
(or,  He  that  grinds  the  Destroyer  himself )  (dxxxi— DXXX- 
Viii)  ■,''°  the  great  Boar  ;  He  that  is  understood  or  apprehend- 
ed by  the  aid  of  the  Vedanta  ;  He  that  has  beautiful  troops 
(iu  the  form  of  His   worshippers) ;  He  that  is  adorned   with 


Tarva.]  anucasana  pauva!  70,'] 

golden  armlets ;  He  that  is  concealed  (being  knowable  with  the 
aid  of  the  Upanishads  only) ;  He  that  is  deep  (in  knowledge 
and  puissance) ;  He  that  is  difficult  of  access;  He  that  trans- 
cends both  word  and  thought ;  He  that  is  armed  with  the 
discus  and  the  mace  (dxxxix — dxlvii)  ;'^  the  Ordainer  ;  Ho 
that  is  the  cause  (in  the  form  of  helper)  of  the  universe  ;  He 
that  has  never  been  vanquished  ;  He  that  is  the  Island-born 
Krishna ;  He  that  is  enduring  (in  consequence  of  His  trans- 
cending decay)  ;  He  that  mows  all  things  and  is  Himself  above 
deterioration  ;  the  Varuna  (the  deity  of  the  waters) ;  the  son  of 
Varuua  (in  the  form  of  Var-ishtha  or  Agastya) ;  He  that  is 
immovable  as  a  tree  ;  He  that  is  displayed  in  His  own  true 
form  in  the  lotus  of  the  heart  ;  He  that  creates,  preserves,  and 
destroys  by  only  a  fiat  of  the  mind  (dxlviii — DLViii)  i"^  He 
that  is  possessed  of  the  sixfold  attributes  (of  sovereignty  &c.) ; 
He  that  destroys  the  sixfold  attributes  (at  the  universal 
dissolution) ;  He  that  is  felicity  (in  consequence  of  His  swell- 
ing with  all  kinds  of  prosperity)  ;  He  that  is  adorned  with  the 
triumphal  garland  (called  Vaijayanta)  ;  He  that  is  armed  with 
the  plough  (in  allusion  to  His  incarnation  as  Valadeva)  ;  He 
that  took  birth  from  the  womb  of  Aditi  (in  the  form  of  the 
dwarf  that  beguiled  Vali)  ;  He  that  is  endued  with  effulgence 
like  unto  the  Sun's ;  He  that  endures  all  pairs  of  opposites 
(such  as  heat  and  cold,  pleasure  and  pain,  &c.)  ;  He  that  is 
the  foremost  Refuge  of  all  things  (dlix — DLXVii)  ;^^  He  that  is 
armed  with  the  best  of  bows  (called  Carnga);  He  that  was 
divested  of  His  battle-axe  (by  Rama  of  Bhrigu's  race)  ;*  He 
that  is  fierce  ;  He  that  is  the  giver  of  all  objects  of  desire ; 
He  that  is  so  tall  as  to  touch  the  very  Heavens  with  his  head 
(in  allusion  to  the  form  He  assumed  at  Vali's  sacrifice) ;  He 
whose  vision  extends  over  the  entire  universe ;  He  that  is 
Vyasa  (who  distributed  the  Vedas) ;  He  that  is   the   Master   of 


*  Rfima  of  Bhrigu's  race  went  to  Maliadeva  for  acquiring  the  science 

of  arms.     While  dwelling  in  Civa's  retreat,  he  had  a   quarrel   with   Kar- 

tikcya  or  Kuniara,  the   son  of  Civa's   loins.     Rama    worsted    hi-s   prccep- 

j  tor's  bon  ill  battle,  at  which  his  preceptor,  gratified  witli  him,    made  him 

a  present    of  his  own   battle-axe,  wherewith   tlie   regenerate   hero   ester- 

aated  tbo  Ksha^^'-iyaa  for  full  on;  an  1  twenty  tiraii. — T. 


70 1  MAnARHARATi.  [AnucHsanika 

speech  or  all  learning;  He  that  has  started  into  existence  with- 
out the  intervention    of  genital    organs  (DLXVlli — DLXXVi)  ;'* 
He  that  is  hymned  with  the  three  (foremost)  Samans ;  He  that 
the  singer  of  the  Samans  ;  He  that   is   the    Samans  ;  He   that 
is  the  Extinction   of  all  worldly   attachments    (in  consequence 
of  His  being  the    embodiment    of  Renunciation) ;  He    that   is 
the  Medicine    (applied    for   amelioration    of  disease)  ;  He   that 
is  the    Physiciin    (who   applies   the    medicine) ;  He   that    has 
ordained  the   fourth   or    last    mode   of  life  called  Renunciation 
(for  enabling  His  creatures   to   attain    to    Emancipation)  ;  He 
that   causes    the   passions   of  His    worshippers   to   be    quieted 
(with  a  view  to   give    them   tranquillity   of  soul) ;  He  that   is 
contented   (in    consequence   of  His   utter   dissociation  with  all 
worldly  objects)  ;  He  that  is   the    Refuge  of  devotion  and  tran- 
quillity of  Soul   (dlxxvii — DLXxxv)  ;^^  He   that  is  possessed 
of  beautiful   limbs  ;    He   that    is    the   giver   of  tranquillity   of 
soul ;  He  that  is  Creator  ;  He  that  sports   in  joy   on  the  bosom 
of  the  Earth  ;  He  that  sleeps  (in  Yoga)    lying  on    the   body   of 
the  prince   of  snakes,  Cesha,  after   the   universal    dissolution  ; 
the  Benefactor  of  kine  (or,  He   that    took    a   human    form    for 
relieving   the    Earth   of  the    weight    of  her  population) ;    the 
Master   of  the    universe  ;  the    Protector   of  the   universe ;  He 
that    is   endued   with    eyes   like   those    of  the   bull  ;  He   that 
cherishes  Righteousness  with  love  (dlxxxvi — Dxcv);'^  He  that 
is  the  unreturning  hero  ;  He  whose  soul    has   been    withdrawn 
from  all  attachments ;  He  that   reduces   to  a   subtile   form   the 
universe  at  the  time  of  the  universal  dissolution  ;  He  that  does 
good  to  His  afHicted  worshippers  ;  He  whose  name,  as   soon   as 
heard,  cleanses  the  hearer  of  all  his  sins  ;  He  who  has  the   aus- 
picious whirl  on  His  breast  ;  He  in  whom  dwells   the  goddess  of 
Prosperity  for  ever;  He  who  was  chosen  by  Lakshmi   (the  god- 
dess of  Prosperity)  as  her  Lord ;  He,  that  is   the   foremost    one 
of  all   Beings   endued    with    prosperity    (dxcvi— DCiv) ;"'  He 
that  gives   prosperity    unto    His    worshippers;    the    Master   of 
prosperity  ;  He  that  always  lives   with    those    that    are    endued 
with  prosperity  ;  He  that  is  the  receptacle   of  all  kinds  of  pros- 
perity ;  He  that  gives  prosperity  unto  all    persons    of  righteous 
acts  ac3ording  to  the    measure  of  their  righteousness ;  He    that 


Parva.]  andcasana  parva.  70-^* 

holds  the  goddess  of  Prosperity  on  his  bosom  ;  Ho  that  besfcow3 
prosperity  upon  those  that  hear  of,  praise,  and  meditate  on  Him; 
He  that  is  the  embodiment  of  that  condition  which  represents 
the  attainment  of  unattainable  happiness  ;  He  that  is  possess- 
ed of  every  kind  of  beauty  ;  He  that  is  the  Refuge  of  the  three 
worlds  (dcv — Dcxiv)  f^  He  that  is  possessed  of  beautiful  eyes ; 
He  that  is  possessed  of  beautiful  limbs  ;  He  that  is  poesessed 
of  a  hundred  sources  of  delight ;  He  that  represents  the  highest 
delight ;  He  that  is  the  Master  of  all  the  luminaries  in  the 
firmament  (for  it  is  He  that  maintains  them  in  their  places 
and  orbits) ;  He  that  has  subjugated  His  soul  ;  He  whose  soul 
is  not  swayed  by  any  superior  Being;  He  that  is  always  of 
beautifnl  acts  ;  He  whose  doubts  have  all  been  dispelled  (for 
He  is  said  to  behold  the  whole  universe  as  an  Amlaka  in  His 
palm  (dcxv — Dcxxiii)  f"^  He  that  transcends  all  creatures ; 
He  whose  vision  extends  in  all  directions  ;  He  that  has  no 
Master  ;  He  that  at  all  times  transcends  all  changes  ;  He  thafc 
(in  the  form  of  Rama)  had  to  lie  down  on  the  bare  ground  ; 
He  that  adorns  the  Earth  (by  His  incarnations)  ;  He  that  is 
puissance's  self  ;  He  that  transcends  all  grief  ;  He  that  dispels 
the  griefs  of  all  His  worshippers  as  soon  as  they  remember 
Him  (dcxxiv — dcxxxii)  f^  He  that  is  possessed  of  effulgence; 
He  that  is  worshipped  by  all ;  He  that  is  the  water-pot  (as  all 
things  reside  within  Him)  :  He  that  is  of  pure  soul ;  He  that 
cleanses  all  as  soon  as  they  hear  of  Him  ;  He  that  is  free  and 
unrestrained  ;  He  whose  car  never  turns  away  from  battles ;  He 
that  is  possessed  of  great  wealth  ;  He  whose  prowess  is  incapable 
of  being  measured  (dcxxxiii — dcxli)  ;"  He  that  is  the  slayer 
of  the  Asura  named  Kalanemi  :  He  that  is  the  Hero  ;  He  that 
has  taken  birth  in  the  race  of  Cura  ;  He  that  is  the  Lord  of  all 
the  deities ;  the  Soul  of  the  three  worlds ;  the  Master  of  the 
three  worlds ;  He  that  has  the  solar  and  lunar  rays  for  His 
hair:  the  slayer  of  Kegi  ;  He  that  destroys  all  things  (at  the 
universal  dissolution)  (DCXLii — dcl)  f-  the  deity  from  whom 
the  fruition  of  all  desires  is  sought  ;  He  that  grants  the  wishes 
of  all  ;  He  that  has  desires  ;  He  that  has  a  handsome  form  ; 
He  that  is  endued  with  thorough  knowledge  of  Crutis  and 
Smritis ;  He  that  is  possessed    of  a   form   that   is  indescribable 

i    S9     J 


70S  MAHABHARATAi  [Anucdsanika 

by  attributes ;  He  whose   brightest   rays   overwhelm   Heaven  ; 
He  that  has  no  end  ;  He  that  (in  the  form  of  Arjuna   or   Nara) 
acquired  vast  wealth  on  the    occasion   of  his   campaign    of  con- 
quest (DCLi — DCLX)  f^  He  who  is  the  foremost   object   of  silent 
recitations,  of  sacrifices,  of  the  Vedas,  and  of  all  religious  acts  ; 
He  that  is  the  creator  of  penances  and  the   like  ;   He   that  is  of 
the  form  of  (the    Grandsire)    Brahman  ;  He    that   is    the    aug- 
mentor  of  penances  ;  He  that  is  conversant  with    Brahma  ;  He 
that  is  of  the  form  of  Brahmana  ;    He  that   has  for   His    limbs 
Him  that  is  called  Brahma  ;    He  that  knows  all  the   Vedas   and 
everything  in  the  universe  ;  He  that  is   always   fond   of  Brah- 
manas  and  of  whom  the  Brahmans  also  are   fond    (dclxi — DC- 
Lxx)  f*'  He  whose  footsteps  cover  vast   areas ;  He   whose   feats 
lire  mighty ;  He  who  is  possessed   of  vast   energy  ;  He   that   is 
identical  with  Vasuki  the  king  of  the  snakes  ;  He   that   is   the 
foremost  of  all  sacrifices  ;  He  that  is  the    foremost   of  all   sacri- 
ficers ;  He  that  is  Yapa,  that  first  of  sacrifices  ;  He  that  is   the 
foremost  of  all  ojfferings    made   in   sacrifices   (dclxxi — dclxx- 
vm)  ;*^°  He   that   is   hymned   by    all  ;  He   that   loves   to   be 
hymned  (by  his  worshippers)  ;  He  that   is   Himself  the   hymns 
uttered  by  His  worshippers  ;  He  that  is  the  very  act    of  hymn- 
ing ;  He  that  is  the  person    that    hymns ;  He   that   is   fond   of 
battling  (with  everything  that  is  evil) ;   He  that  is  full  in  every  i 
respect ;  He  that  fills  others  with  every   kind   of  affluence  ;  He 
that  destroys  all  sins  as  soon  as  He   is   remembered  ;  H-e   whose 
acts  are  all  righteous ;  He  that   transcends  all   kinds  of  disease 
(dclxxix — DCLxxxix)  f^  He  that  is  endued  with  the  speed  of 
the  mind  ;  He  that  is  the  creator  and  promulgator   of  all  kinds 
of  learning ;  He  whose  vital  seed  is   gold  ;  He  that    is   giver   of 
wealth  (being  identical   with    Kuvera   the    Lord   of  treasures) ; 
He  that  takes  away  all  the  wealth    of  the    Asuras ;  the   son    of 
Vasudeva ;  He  in  whom  all   creatures   dwell ;  He    whose    mind 
dwells  in  all  things  in  thorough  identity    with   them  ;  He    that 
takes  away   the  sins  of  all  who  seek   refuge   in    Him    (dcxc— 

■  —   - ■-  - —  — 

*  Many  of  these  words  beginning  with  'Mahat'  represent  Krishna's 
own  words  as  spoken  to  Arjuna  in  the  Gita.  'I  am  the  foremoat  of  sacri- 
fices ]  I  »m  the  foremost  ©f  sacrificers,  &c, — T, 


Parva.]  andca5?a.na  parva."  "707 

Dcxcviii);^^  He  that  is  attainable  by  the  Righteous;  lie 
whose  acts  are  always  good  ;  He  that  is  the  one  entity  in  the 
universe  ;  He  that  displays  Himself  in  diverse  forms  ;  He  that 
is  the  refuge  of  all  those  that  are  conversant  with  truth  ;  He 
who  has  the  greatest  of  heroes  for  his  troops  ;*  He  that  is  the 
foremost  of  the  Yadavas  ;  He  that  is  the  abode  of  the  right- 
eous ;  He  that  sports  in  joy  (in  the  woods  of  Brinda)  in  the 
banks  of  Yamuna  (Dcxcix— DCCVli)  f^  He  in  whom  all  creat- 
ed things  dwell  ;  the  deity  that  overwhelms  the  universe  with 
His  Maya  (illusion)  ;  He  in  whom  all  foremost  of  Beings  become 
merged  (when  they  achieve  their  Emancipation) ;  He  whose 
hunger  is  never  gratified  ;  He  that  humbles  the  pride  of  all ; 
He  that  fills  the  Righteous  with  just  pride  ;  He  that  swells  with 
joy  ;  He  that  is  incapable  of  being  seized  ;  He  that  has  never 
been  vanquished  (Dccviii— Dccxvi)  ;^'  He  that  is  of  universal 
form ;  He  that  is  of  vast  form  ;  He  whose  form  blazes  forth  with 
energy  and  elYuIgence  ;  He  that  is  without  form  (as  determined 
by  acts);  He  that  is  of  diverse  forms;  He  that  is  unmanifest ; 
He  that  is  of  a  hundred  forms  ;  He  that  is  of  a  hundred  faces 
(dccxvii— Dccxxiv)  f^  He  that  is  one  ;  He  that  is  many 
(through  illusion)  ;  He  that  is  full  of  felicity  ;  He  that  forms 
the  one  grand  topic  of  investigation  ;  He  from  whom  is  this  all  ; 
He  that  is  called  THAT  ;  He  that  is  the  highest  Refuge  ;  He 
that  confines  Jiva  within  material  causes;  He  that  is  coveted  by 
all ;  He  that  took  birth  in  the  race  of  Madhu  ;  He  that  is  ex- 
ceedingly affectionate  towards  His  worshippers  (Dccxxv — DCC- 
xxxv)  ;"  He  that  is  of  golden  complexion  ;  He  whose  limbs 
are  like  gold  (in  hue) ;  He  that  is  possessed  of  beautiful  limbs; 
He  whose  person  is  decked  with  Angadas  made  with  sandal 
paste  ;  He  that  is  the  slayer  of  heroes  ;  He  that  has  no  equal ; 
He  that  is  like  cipher  (in  consequence  of  no  attributes  being 
affirmable  of  Him)  ;  He  that  stands  in  need  of  no  blessings 
(in  consequence  of  His  fulness)  ;  He  that  never  swerves  from 
His  own  nature  and  puissance  and  knowledge ;  He  that  is 
mobile  in  the  form  of  wind  (Dccxxxvi— DCCXLV)  ;"  He   that 


*  Referring  to  Hanuinat  and  otliers   among  the  apes   that   R5ma   led 
against  Ravana. — T. 


708  MAHABHAEATi;  [Anu08anika 

never  identifies  Himself  with  anything  that   is   Not-soul  ;*  He 

that  confers  honors  on  His  worshippers  ;  He  that  is  honored  by 

all ;  He  that  is  the  Lord  of  the  three  Avorlds  ;  He  that    upholds 

the   three    worlds ;    He   that   is  possessed    of  intelligence   and 

memory  capable   of  holding  in    His    mind    the    contents   of  all 

treatises  ;  He  that  took  birth  in  a  sacrifice  ;  He  that   is   worthy 

of  the  highest  praise  ;  He  whose  intelligence   and    memory   are 

never  futile ;  He  that  upholds  the  Earth  (dccxlvi — DCCLv)  f^ 

He  that  pours  forth  heat  in  the  form    of  the   Sun  ;  He   that   is 

the  bearer  of  great  beauty  of  limbs  ;  He   that   is   the   foremost 

of  all  bearers   of  Aveapons ;  He   that    accepts   the  flowery   and 

leafy  offerings  made  to  Him   by  His  worshippers ;  He  that   has 

subdued  all  his  passions  and  grinds   all  His   foes ;  He   that    has 

none  to  walk  before  Him  ;  He  that  has  four  horns;  He  that   is 

the  elder  brother  of  Gada  (dcclvi — dcclxiv)  ;^*  He  that   has 

four  forms  ;  He  that  has  four   arms ;  He   from    whom    the    four 

Purushas  have  sprung ;   He  that  is  the  refuge  of  the  four  modes 

of  life  and  the  four  orders   of  men  ;  He   that   is    of  four   Souls 

(Mind,  Understanding,  Consciousness,  and  Memory)  ;  He   from 

whom   springs   the    four   objects    of  life,    viz.,    Righteousness, 

Wealth,  Pleasure,  and  Emancipation  ;  He   that   is   conversant 

with  the  four  Vedas  ;  He  that  has   displayed   only  a  fraction  of 

His  puissance  (dcclxv — dcclxxii)  ;^°  He  that   sets  the  wheel 

of  the  world  to  revolve    round   and   round ;  He   whose   soul   is 

dissociated  from  all  worldly  attachments ;  He   that  is   incapable' 

of  being   vanquished ;    He    that    cannot   be   transcended  ;  He 

that   is   exceedingly    difficult    of  being   attained ;  He   that   is 

difficult  of  being  approached ;  He   that   is   difficult    of  access ; 

He  that  is  difficult  of  being  brought  within  the  heart    (by  even 

Yogins)  ;  He  that  slays  even   the    most   powerful    foes   (among 

the  Dunavas)  (dcclxxiii — DCCLXXXi)  f^  He  that  has  beautiful 

limbs  ;  He  that  takes  the  essence   of  all  things  in  the  universe; 

He  that  owns  the  most  beautiful   warp  and   woof  (for  Aveaving 

this  texture  or  fabric  of  the  universe)  ;  He    that   weaves    with 


*  The  universe  consists  of  Soul  and  Not-soul.  Jiva,  when  cased  in 
matter  or  Not  soul,  takesNot-soul  for  himself,  in  his  ignorance  In  fact, 
until  tnio  kno-wledgp  is  attaiiipd,  tlie  body  is  taken  for  self. — T. 


Parva^  inucasana  parva.  700 

ever-extending  warp  and   woof ;  He   whose   acts   arc   done    by 
Indra  ;  He  whose  acts  arc  great ;  He  who  has  no    act    undone  ; 
He  who  has  composed  all  the  Vedas  and  scriptures  (dcclxxxii — 
DCCLXXXix)  ■"  He  whose  birth  is  high  ;  Ke  that  is  exceeding- 
ly handsome ;  He  whose    heart   is    full    of  conimisseration  ;  He 
that  has  precious  gems   in   his    navel ;  He    that    has  excellent 
knowledge  for  his  eye ;  He  that  is    worthy  of  worship  by  Brah- 
man himself  and  other    foremost  ones  in  the    universe  ;  He  that 
is  giver  of  food  ;  He  that    assumed    horns   at    the   time   of  the 
universal  dissolution  ;  He  that  has  always  subjugated    His    foes 
most   wonderfully;    He   that   knows   all   things;    He   that   is 
ever   victorious    over   those     that    are   of    irresistible    prowess 
(dccxc — Dccxcix)  f^  He  whose  limbs  are  like  gold  ;  He   that 
is  incapable  of  being  agifcaced  (by  wrath   or   aversion    or   other 
passions)  ;  He  that  is  Master   of  all    those    who   are  masters   of 
all  speech  ;  He  that  is  the  deepest  lake  ;  He  that  is  the  deepest 
pit ;  He  that  transcends  the  influence   of  Time  ;  He   in    whom 
the  primal  elements  are  established  (dccc — DCCCVi)  f^  He  that 
gladdens  the  Earth ;  He  that  grants  fruits    which  are  as   agree- 
able as  the   Kunda  flowers   {Jasmimm  imhesceus,  Linn) ;  He 
that  gave  away  the  Earth    unto   Ka^yapa    (in    his   incarnation 
as  Rama) ;  He    that   extinguishes   the  three   kinds   of  misery 
(mentioned  in    the    Sankhya  philosophy)    like   a   rain  charged 
cloud  cooling  the  heat  of  the  Earth  by  its  down-pour ;  He  that 
cleanses  all  creatures  ;  He  that  has  none  to  urge  Him  ;  He  that 
drank  nectar;  He  that  has  an  undying  body  ;  He  that    is   pos- 
ses=!ed  of  omniscience  ;  He  that  has    face   and    eyes   turned   to- 
wards every  direction  (dcccvh— Dcccxvi) ;"°  He  that  is  easily 
won  (with,  that  is,  such  gifts  as  consist    of  flowers  ajid    leaves), 
He  that  has  performed  excellent  vows  ;  He  that  is  crowned  with 
success  by  Himself ;  He  that  is  victorious  ever  all  foes  ;   He  that 
scorches  all  foes  ;  He  that  is  the  ever-growing   and    tall    Banian 
that  overtops  all  other  trees ;  He   that    is    the    sacred   fig    tree 
{Flcus  glomeratd,  Willd)  ;  He  that  is  the    Ficits  religiosa  (or, 
He  that  is  not  durable,  in  C(msequence  of  His  being   all    perish- 
able forms  in  the  universe  even   as   He    is   all    the    inperishable 
forms  that  exsist)  ;  He    that  is   the   slayer   of  Chanura   of  the 
Audhra  country  (DcccxviL—DCCCXXv)-^"^  He  that   is  endued 


710  MAHA.TiHARATA!  [Anuc(isanifc% 

with  a  thousand  rays  ;  He  that  has  seven  tongues  (in  the  forms 
of  Kali,  Karali,  &c.) ;  He  that  has  seven  flames  (in  conse- 
quence of  His  being  identical  with  the  deity  of  fire)  ;  He  that 
has  seven  horses  for  bearing  His  vehicle  (or,  He  that  owns  the 
steed  called  Sapta) ;  He  that  is  formless;  He  that  is  sinless; 
He  that  is  inconceivable ;  He  that  dispels  all  fears ;  He  that 
destroys  all  fears  (dcccxxvi— Dcccxxxiv)  ;'°^  He  that  is 
minute ;  He  that  is  gross ;  He  that  is  emaciated ;  He  that  is 
adipose ;  He  that  is  endued  with'  attributes ;  He  that  trans- 
cends all  attributes ;  He  that  is  unseizable ;  He  that  suffers 
Himself  to  be  easily  seized  (by  His  worshippers) ;  He  that  has 
an  excellent  face ;  He  that  has  for  His  descendents  the  people 
of  the  accidental  regions  ;  He  that  extends  the  creation  con- 
sisting of  the  fivefold  primal  elements  (dcccxxxv— DCCC- 
XLVi)  ;^°^  He  that  bears  heavy  weighis  (in  the  form  of  Ananta); 
He  that  has  been  declared  by  the  Vedas  ;  He  that  is  devoted  to 
Yoga ;  He  that  is  the  lord  of  all  Yogins  ;  He  that  is  the  giver 
of  all  wishes  ;  He  that  affords  an  asylum  to  those  that  seek  it ; 
He  that  sets  Yogins  to  practise  Yoga  anew  after  their  return 
to  life  upon  the  conclusion  of  their  life  of  felicity  in  Heaven  ; 
He  that  invests  Yogins  with  puissance  even  after  the  exhaus- 
tion of  their  merits  ;  He  that  has  goodly  leaves  (in  the  form 
of  the  Cchandas  of  the  Vedas,  Himself  being  the  Tree  of  the 
world)  ;  He  that  causes  the  winds  to  blow  (dcccxlvii— DCCC- 
LVi)  ;^''*  He  that  is  armed  with  the  bow  (in  the  form  of  Rama) ; 
He  that  is  conversant  with  the  science  of  arms ;  He  that  is  the 
rod  of  chastisement ;  He  that  is  chastiser  ;  He  that  executes  all 
sentences  of  chastisement ;  He  that  has  never  been  vanquished  ; 
He  that  is  competent  in  all  acts  ;  He  that  sets  all  persons  to 
their  respective  duties ;  He  that  has  none  to  set  Him  to  any 
work  ;  He  that  has  no  Yaraa  to  slay  Him  (dccclvii— DCCC- 
LXVi)  ;^°^  He  that  is  endued  with  heroism  and  prowess  ;  He 
that  has  the  attribute  of  Sattwa  (Goodness)  ;  Ho  that  is  iden- 
tical with  Truth  ;  He  that  is  devoted  to  Truth  aiid  Righteous- 
ness ;  He  that  is  coveted  by  those  who  are  resolved  to  achieve 
Emancipation  (or,  He  towards  whom  the  universe  proceeds 
when  the  dissolution  comes)  ;  He  that  deserves  to  have  all 
objects  which  His  worshippers  present   unto    Him  ;  He    that   is 


Parva.]  andcasana  pakva.  711 

worthy  of  being  adored  (with    hymns   and    flowers    and    other 
offerings   of  reverence) ;  He  that   does   good    to   all  ;  lie    that 
enhances  the   delights    of  all    (dccclxvii — DCCCLXXV)  i**"*  He 
whose  track  is  through  the    firmament ;  He  that  blazes  forth  in 
His  own  effulgence  ;  He  that  is  endued  with  great  beauty ;  He 
that  eats  the  offerings    made   on    the   sacrificial    fire  ;  He   that 
dwells  everywhere  and  is  endued  with   supreme    puissance;  He 
that  sucks  the  moisture  of  the  Earth  in  the    form  of  the    Sun  ; 
He  that  has  diverse  desires ;  He  that   brings   forth    all    things ; 
He  that  is  the  parent  of  the  universe  ;  He    that   has    the   Sun 
for  His  eye  (dccclxxvi— DCCCLXXXv)  ;'°^  He  that  is  Infinite  ; 
He  that  accepts  all  sacrificial  offerings ;  He  that  enjoys  Prakriti 
in  the  form  of  Mind  ;  He  that  is  giver   of  felicity  ;  He  that  has 
taken  repeated  births  (for  the  protection    of  Righteousness  and 
the  Righteous) ;  He  that  is  the  First-born  of  all  existent  things; 
He  that  transcends  despair  {in    consequence   of  the    fruition    of 
all  His   wishes)  ;  He    that    forgives   the   Righteous   when    they 
trip  ;  He  that  is  the  foundation  upon  which  the  universe  exists; 
He  that    is    most    wonderful  (DucCLXXXVi — Dcccxcv)  ;^°"  He 
that  is  existent  from  the  beginning  of  Time  ;  He  that  is  existing 
from  before  the  birth  of  the  Grandsire  and    others  ;    He    that  is 
of  a  tawny  hue  (or,   He  thit  discovers  or   illumines   all  existent 
things  by  His  rays) ;  He  that   assumed   the    form   of  the   great 
Boar;  He  that  exists  even  when  all    things   are   dissolved;  He 
that  is  giver   of  all    blessings  ;  He    that   creates   blessings ;  He 
that  is  ulentifi  '.ble  with  all  blessings;  He  that   enjoys  blessings; 
He  that  is  able   to   scatter   blessings   (Dcccxcvi — CMv)  ;^°"  He 
that  is  without  wrath  ;  He  that  lies  ensconced  in   folds    (in    the 
form  of  the    snake    Cesha,  (or,   He    that    is  adorned    with    ear- 
rings);  He  that  is  armed  with  the   discus;  He    that   is   endued 
with  great  prowess ;  He  whose  sway  is  regulated    by    the    high 
precepts  of  the  Crutis  and  the   Sniritis;  He    that    is    incapable 
of  being  described    by    the   aid    of  speech  ;  He    whom  the  Ve- 
dantas  have  striven  to  express  with  the  aid  of  speech  ;   He    that 
is  the  dew  which  cools  those  who    are  aOlicted    with    the    three 
kinds  of  grief  ;  He  that  lives    in    all    bodies,  endued    with    the 
capacity  of  dispelling  darkness  (CMVI — CMXiv) ;"°  He    that    is 
divested  of  wrath  :  He  that  is  well-.:>killed  in   accomplishing  all 


712  maharttarata;  [Anucyleanika 

acts  by  thonght,  -word,  and  deed  ;  He  that   can   accomplish   al! 
acts  within  the  shortest  period  of  time  ;  He   that   destroys   the 
wicked  ;  He  that  is  the  foremoet    of  all    forgiving   persons ;  He 
that  is  foremost  of  all  persons  endued  with  knowledge^   He  that 
transcends   all    fear  ;   He    whose   names   and   feats,  heard   and 
recited,    lead   to    Righteousness    (cmxv — CMXXii)  ;^^^  He   that> 
rescues  the  Righteous  from  the  tempestuous  ocean  of  the  world  ; 
He  that  destroys  the   wicked ;  He    that    is   Righteousness ;  He 
that  dispels  all  evil  dreams ;  He  that  destroys  all  bad   paths   for 
leading  His  worshippers  to  the  good  path  of  Emancipation  ;  He 
that  protects  the  universe  by  staying  in  the  attribute  of  Sattwa; 
He   that    walks   along   the   good  path ;  He   that   is  Life ;  He 
that  exists  overspreading    the    universe  (cMXXiii — CMXXXi)  ;"^ 
He  that  is  of  infinite  forms;  He  that    is   endued    with   infinite 
prosperity  ;  He  that  has  subdued  wrath  ;  He  that   destroys   the 
fears  of  the  Righteous  ;  He  that  gives  just  fruits,   on  every  side, 
to  sentient  beings  according   to   their    thoughts   and   acts;  He 
that  is  of  immeasurable  Soul  ;  He  that   bestows   diverse   kinds 
of  fruits  on  deserving  persons  for   their   diverse  acts ;  He   that 
sets  diverse  commands  (on  deities  and  men) ;  He  that   attaches 
to  every  act  its  proper  fruit  (CMXXXii — cmxl)  ;"^  He  that  has 
no  beginning ;  He  that  is  the  receptacle   of  ail    causes   as   well 
as  of  the  Earth ;  He  that   has   the   goddess   of  Prosperity   ever 
by  his  side  ;  He  that  is  the  foremost  of  all    heroes  ;  He   that    is 
adorned  with  beautiful  armlets  ;  He  that  produces  all  creatures  ; 
He  that  is  the  original  cause  of  the  birth    of  all   creatures  ;  He 
that  is  the  terror  of  all  the  wicked  Asuras :  He  that   is  endued 
with   terrible    prowess   (cmxli — CMXLix)  ;"*    He   that   is   the 
receptacle  and  abode  of  the  five  primal  elements  ;  He  that  gulps 
down  His  throat  all  creatures  at  the  time  of  the  universal  disso- 
lution ;  He  whose  smile  is  as  agreeable  as   the   sight   of  flowers 
(or.  He  who  laughs  in  the  form  of  flowers)  ;  He   that  is    always 
wakeful ;  He  that  stays  at  the  head  of  all   creatures ;  He  whose 
conduct  consists  of  those   acts    which    the    Righteous   do;  He 
that  revives  the  dead  (as  in  the  case  of  Parikshit    and    others) ; 
He  that  is  the  initial  sellable    Om  ;  He    that    has   ordained    all 
righteous  acts  (CML — CMLVili)  ;"^  He  that    displays   the    truth 
about  the  Supreme  Soul ;  He  that  is  the   abode  of  the  five  life- 


parva.]  lNUCAa\NA  pabva.  713 

breaths  and  the  senses  ;  lie  that  i.s  the  food    which  supports  tho 
life  of  living  creatures  ;  He  that  causes  all    living   creatures   to 
live  with  tlie  aid  of  the  life-breath  called  Prana ;  He  that  is  tho 
great  topic  of  every  system  of  philosophy  ;  He  that  is  the   One 
Soul  in  the  universe ;  He    that    transcends   birth,  decrepitude, 
and  death  (cmlix— CMLXv)  ;''«  He  that   rescues   the   universe 
in  consequence  of  the   sacred    syllables   Bhioh,  Bliuvah,  Swah, 
and  the  others  with  which  Homa- offerings  are  made ;  He   that 
is  the  CTreat  rescuer ;  He  that  is  the  sire  of  all  ;  He  that  is   the 
sire  of  even  the  Grandsire  (Brahman)  ;  He  that  is  of  the    ft^rm 
of  Sacrifice  ;  He  that  is  the    Lord    of  all   sacrifices   (being   the 
great  deity  that  is  adored  in  them)  ;  He  that   is  the    sacrificer ; 
He  that  has  sacrifices  for  His  limbs;  He  that  upholds  all   sacri- 
fices (CMLXVI— CMLXXV)  ;"^  He   that   protects  sacrifices  ;   He 
that  has  created  sacrifices  ;  He  that  is  the  foremost   of  all  per- 
formers of  sacrifices;  He  that  enjoys  the  rewards  of  all  sacrifices  ; 
He  that  causes  the  accomplishment   of  all    sacrifices  ;  He   that 
completes  all  sacrifices  by  accepting   the    full   libation    at   the 
end  ;  He  that  is  identic  il  with  such  sacrifices  as  are   performed 
without  desire  of  fruit ;  He   that    is   the    food    which   sustains 
all  livincr  creatures  ;  He   that    is   also   the    eater   of  that   food 
(CMLXXVI— CMLXXXiv)  ;"**  He  that   is   Himself  the   cause   of 
His  existence;  He  that  is  self-born  ;  He  that  penetrated  through 
the  solid    Earth    (and    repairing   to   the    nether   regions   slew 
Hiranyaksha  and  others)  ;  He  that  sings  the  Samans  ;  He  that 
is  the  delighter  of  Devaki ;  Pie  that  is   the   creator   of  all ;  Ho 
that  is  the    Lord  of  Earth  ;  He  that  is  the  destroyer  of  the  sing 
of  His  worshippers  (cmlxxxv— CMXCii)  ;""  He  that  bears  the 
conch   (Panchajanya)  in  His  hand  ;  He  that   bears   the   sword 
of  knowledge  and  illusion  :  He  that  sets  the  cycle  of  the  Yuga3 
to   revolve  ceaselessly  ;  He  that  invests  Himself  with  conscious- 
ness  and  the  senses ;  He   that   is   endued    with    the    mace   of 
the    most  solid  understanding  ;  He  that  is   armed    with  a   car- 
wheel  ;  He  that    is    incapable    of  being   agitated ;  He    that    is 
armed  with  all  kinds   of  weapons  (CMXCiii— m).'""'     Om,  salu- 
tations to  Him  ! 

"  'Even  thus  have  I  recited  to  thee,  without  any    exception, 
the  thousand  excellent  names  of  the  high-souled    Kc^ava  whose 

[    90     1 


714*  MAHABHARATAi  [Anucisanika 

glory  should  always  be  sung  !^"*     That    man   who  hears   these 
names  every  day  or  who  recites  them   every    day,  never    meets 
with  any  evil  either  here  or   hereafter.^-^     If  a  Brahmana  does 
this,  he  succeeds   in    mastering  the   Vedanta  ;  if  a    Kshatriya 
does  it,  he  becomes  always  successful  in  battle.     A   Vai^ya,  by 
doing  it,  becomes  possessed   of  affluence,  while  a   Cudra   earns 
great   happiness.^-"     If  one   becomes   desirous   of  earning   the 
merit  of  righteousness,  one  succeeds  in  earning  it    (by    hearing 
cr  reciting  these  names).     If  it  is  wealth  that  one   desires,  one 
succeeds  in  earning  wealth  (by  acting   in   this   way).     So   also 
the  man  who  wishes  for  enjoyments  of  the   senses   succeeds   in 
enjoying  all  kinds  of  pleasures,  and  the    man   desirous   of  offs- 
pring acquires  offspring  (by  pursuing  this  course  of  conduct).^** 
That    man  who   with   devotion   and   perseverance   and   heart 
wholly  turned   towards   him,  recites  these   thousand  names   of 
Vasudeva  every  day,   after  having   purified   himself,^^^  succeeds 
in   acquiring   great    fame,  a   position    of  eminence  among   his 
kinsmen,  enduring  prosperity,  and  lastly,  that  which  is   of  the 
highest  benefit  to  him  {viz.,  Emancipation   itself  )}'^     Such   a 
man  never  meets  with  fear   at   any   time,  and   acquires   great 
prowess  and  energy.     Disease  never  afflicts  him ;  splendour   of 
complexion,    strength,    beauty,    and   accomplishments,  become 
his.^^^     The  sick  become  hale  ;  the  afflicted  become   freed  from 
their  afflictions  ;  the  affrighted  become  freed  from  fear,  and   he 
that  is  plunged   in   calamity   becomes   freed   from   calamity .^-^ 
The  man  who  hymns  the  praises  of  that    foremost  of  Beings  by 
reciting  His  thousand  names  with   devotion  succeeds  in  quickly 
crossing  all  difficulties.^^^     That  mortal   who   takes   refuge   in 
Vasudeva  and  who  becomes  devoted  to   Him,  becomes   freed  of 
all  sins  and  attains  to  eternal  Brahma.^^**     They   who  are   de- 
voted to  Vasudeva  have    never  to  encounter   any   evil.     They 
become  freed   from   the   fear   of  birth,  death,  decrepitude,  and 
disease.^^^     That  man  who  Avith  devotion  and    faith  recites  this 
hymn  (consisting  of  the  thousand  names  of  Vasudeva)  succeeds 
in   acquiring   felicity    of  soul,   forgiveness   of  disposition,  pros- 
perity, intelligence,  memory,  and  fame.^^'^     Neither  wrath,  nor 
jealousy,   nor   cupidity,   nor  €vil   understanding,  ever   appears 
in  those  men  of  righteousness   who   are   devoted   to   that   fore- 


Pavva.]  ANUCASANA  parva!  71 J 

aiost  of  Beings.^^*     The  firmament    with   the   sun,  moon,  and 
stars,  the  welkin,  the  points   of  the   compass,  the    Earth,  and 
the  Ocean,  are  all  held  and    supported  by   the   prowess   of  the 
high-souled    Vasudeva.^^*      The    whole    mobile   and    immobile 
liniverse  with    the   deities,  Asuras,  and    Gandharvas,  Yakshas, 
Uragas  and  Rakshasas,  is  under  the  sway    of  Krishna.*^^     The 
senses,  mind,    understanding,  life,    energy,  strength,  and    me- 
mory, it  has  been  said,  have  Vasudeva  for   their  soul.     Indeed, 
this  body  that  is  called  Kshetra,  and  the  intelligent  soul   with- 
in, that  is  called  the  knower   of  Kshetra,  also   have   Vasudeva 
for  their  soul.^^''     Conduct    (consisting  of  practices)   is   said    to 
be    the    foremost   of    all   topics   treated   of  in    the   scriptures. 
Righteousness  has  conduct  for  its  basis.     The   unfading  Vasu- 
deva is  said  to   be   the   lord   of  Righteousness.^^''     The    Rishis, 
the  Pitris,  the  deities,  the  great  (primal)  elements,   the  metals, 
indeed,  the  entire  mobile  and    immobile   universe,  has   sprung 
from  Nariiyana.^^**     Yoga,  the  Sfinkhya  philosophy,  knowledge, 
all  mechanical  arts,  the  Vedas,  the   diverse   scriptures,  and   all 
learning,  have  sprung  from  Janarddana.^^^     Vishnu  is  one  great 
element   or  substance   which   has  spread  itself  out  into  multi- 
farious forms.     Covering  the   three  worlds,  He,  the   soul   of  all 
things,  enjoys  them  all.     His   glory    knows  no  diminution,  and 
He  it  is  that  is  the    Enjoyer   of  the  universe   (as   its  supreme 
Lord).^***     This  hymn   in  praise  of  the  illustrious  Vishnu,  com- 
posed by  Vyasa,  should  be  recited  by   that  person  who   wishes 
to  acquire  happiness  and  that  which  is  the  highest  benefit  (viz., 
Emancipation).^*^     Those   persons   that  worship  and  adore  the 
Lord  of  the   universe,  that  deity  who  is  unborn   and   possessed 
of  blazing   effulgence,  who   is   the  origin  or  cause   of  the   uni- 
verse, who   knows   no  deterioration,  and  who  is   endued    with 
eyes  that  are  as   large   and  beautiful  as  the  petals  of  the  lotus, 
have  never  to  meet  with  any  discomfiture.'  "^*" 


Section  CL. 

"Yudhlshthira  said, — 'O  grandsirc,  O  thou  of  great  wisdom, 
O  thou  that  are  conversant  with  all  branches  of  knowledge, 
what  is   that   subject   of  silent   recitation   by    reciting   whict 


716  MAHAiiHABATA.  [Anuc^sdnika 

every  day  one  may  acquire  the  merit  of  righteousness  in  a 
large  measure  ?^  What  is  that  Mantra  fur  recitation  which 
bestows  success  if  recited  on  the  occasion  of  setting  out  on  a 
journey  or  in  entering  a  new  building,  or  at  the  commence- 
ment of  any  undertaking,  or  on  the  occasion  of  sacrifices  in 
honor  of  the  deities  or  of  the  Pitris  P  It  behooveth  thee  to 
tell  me  what,  indeed,  what  Mantra  it  is,  which  propitiates  all 
malevolent  influences,  or  leads  to  prosperity  or  growth,  or 
protection  from  evil,  or  the  destruction  of  foes,  or  the  despell- 
ing  of  fears,  and  which,  at  the  same  time,  is  consistent  with 
the  Vedas  !'=^ 

"Bhishma  said, — 'Hear,  0  king,  with  concentrated  atten- 
tion, what  that  Mantra  is  which  was  declared  by  Vyasa.  It 
"was  ordained  by  Savitri  and  is  possessed  of  preat  excellence. 
It  is  capable  of  cleansing  a  person  immediately  of  all  his  sins.* 
Hear,  0  sinless  one,  as  I  recite  to  thee  the  ordinances  in  res- 
pect of  that  Mantra.  Indeed,  0  chief  of  the  sons  of  Pandu, 
by  listening  to  those  ordinances,  one  becomes  cleansed  of  all 
one's  sins.^  One  who  recites  this  Mantra  day  and  night  be- 
comes never  stained  by  sin.  I  shall  now  declare  it  to  thee 
what  that  Mantra  is.  Do  thou  listen  with  concentrated  atten- 
tion.® Indeed,  the  man  that  hears  it  becomes  endued  with 
long  life,  0  prince,  and  attaining  to  the  fruition  of  all  his 
wishes,  sports  in  felicity  both  here  and  hereafter.^  This  Man- 
tra, O  king,  was  daily  recited  by  the  foremost  of  royal  sages 
devoted  to  the  practice  of  Kshatriya  duties  and  steadily  ob- 
servant of  the  vow  of  truth.^  Indeed,  0  tiger  among  kings, 
those  monarchs  who,  with  restrained  senses  and  tranquil  soul, 
recite  this  Mantra  every  day,  succeed  in  acquiring  unrivalled 
prosperity.^ — Salutations  to  Va(;ishtha  of  high  vows,  after 
having  bowed  with  reverence  unto  Parayara,  that  Ocean  of 
the  Vedas  !  Salutations  to  the  great  snake  Ananta,  and  salu- 
tations to  all  those  who  are  crowned  with  success,  and  who 
are  of  unfading  glory  !^°  Salutations  to  the  Rishis,  and  unto 
Him  that  is  the  Highest  of  the  High,  the  god  of  gods,  and 
the  giver  of  boons  unto  all  those  that  are  foremost.  Saluta- 
tions unto  Him  of  a  thousand  heads,  Him  that  is  most  aus- 
picious; Him  that  has   a   thousand   names,  viz.,  Janarddana !" 


Parva.]  anocasana  paeva.  717 

Ajn,  Ekapada,  Ahivradhn.i,  tho  unvanquishcd  rinukin,  Tlita, 
Pitrirupa,  the  three-eyed  Maheowara,^-  Vrislirikapi,  Carubhu, 
Ilavaiin,  and  Ic^wara, — these  are  the  celebrated  Rudras,  eleven 
in  nurhber,  who  are  the  lords  of  all  the  worlds."  Even  these 
cloven  high-souled  ones  have  been  mentioned  as  a  hundred  in 
the  Catarudra  (of  the  Vedas).  Angela,  Bhaga,  Mitra,  Varuna 
the  lord  of  waters,  Dhatri,  Aryaman,  Jayanta,  Lhaskara,^* 
Tashtri,  Pushan,  Indra,  and  Vishnu,  are  said  to  comprise  a 
tale  of  twelve.  These  twelve  are  called  Adityas  and  they  arc 
the  sons  of  Kacjyapa  as  the  Cruti  declares.^"  Dhara,  Dhruva, 
Soma,  Savittra,  Anila,  Anala,  Pratyusha,  and  Prabhava,  arc 
the  eight  Vasus  named  in  the  scriptures.^"  Njlsatya  and  Dasra 
are  said  to  be  the  two  A^wins.  They  are  the  sons  of  Mfirtanda 
born  of  his  spouse  Samjna,  from  Avhose  nostrils  they  came 
out.^^  After  this  I  shall  recite  the  names  of  those  who  are 
the  witnesses  of  all  acts  in  the  worlds.  They  take  note  of  all 
sacrifices,  of  all  gifts,  of  all  good  acts.^®  Those  lords  among 
the  deities  behold  everything  although  they  are  invisible. 
Indeed,  they  behold  all  the  good  and  bad  acts  of  all  beings. 
They  are  Mrityu,  Kala,^^  the  Vicwedevas,  the  Pitris  endued 
with  forms,  the  great  Rishis  possessed  of  wealth  of  penances, 
the  Munis,  and  others  crowned  with  success  and  devoted  to 
penances  and  Emancipation .-°  These  of  sweet  smiles,  bestow 
diverse  benefits  upon  those  men  that  recite  their  names. 
Verily,  endued  as  they  are  with  celestial  energy,  they  bestow 
diverse  regions  of  felicity  created  by  the  Grandsire  upon  such 
men.'^^  They  reside  in  all  the  worlds  and  attentively  note  all 
acts.  By  reciting  the  names  of  those  lords  of  all  living  crea- 
tures, one  always  becomes  endued  with  righteousness  and 
wealth  and  enjoyments  in  copious  measure.-"  One  acquires 
hereafter  diverse  regions  of  auspiciousness  and  felicity  created 
by  the  Lord  of  the  universe.-^  These  three  and  thirty  deities, 
who  are  the  lords  of  all  beings,  as  also  Nandicwara  of  huge 
body,  and  that  pre-eminent  one  who  has  the  bull  for  the  device 
on  his  banner,  and  those  masters  of  all  the  worlds,  viz.,  the 
followers  and  associates  of  him  called  Gane^wara,  and  those 
called  Saumyas,  and  those  called  the  Raudras,  and  those  called 
the  Yogas,  and  those  that  are  known    as   the    Bhutas,^*"-'^  and 


718  MAHABHARATA^  [AnuQasaniha 

the  luminaries  in  the  firmament,  the  Rivers,  the  sky,  the  prince 
of  birds  {viz.,  Garuda),  all  those  persons  on  Earth  who  have 
become  crowned  with  success  in  consequence  of  their  penances 
and  who  are  existing  in  an  immobile  or  mobile  form,^"  Hima- 
vat,  all  the  mountains,  the  four  Oceans,  the  followers  and 
associates  of  Bhava  who  are  possessed  of  prowess  equal  to  that 
of  Bhava  himself,^'^  the  illustrious  and  ever- victorious  Vishnu, 
and  Skanda,  and  Amvika, — these  are  the  great  souls  by  reciting 
whose  names  with  restrained  senses,  one  becomes  cleansed  of  all 
sins.^^  After  this  I  shall  recite  the  names  of  those  foremost 
Rishis  who  are  known  as  Manavas.  They  are  Yavakrita,  and 
Raibhya,  and  Arvavasu,  and  Paravasu  f^  and  Aushija,  and  Ka- 
kshivat,  and  Vala  the  son  of  Angiras,  Then  comes  Kanwa  the 
son  of  the  Rishi  Madhatithi,  and  Varishada.^''  All  these  are 
endued  with  the  energy  of  Brahma  and  have  been  spoken  of  (in 
the  scriptures)  as  creators  of  the  universe.  They  have  sprung 
from  Rudra  and  Anala  and  the  Vasus.  By  reciting  their 
names  people  obtain  great  benefits.^^  Indeed,  by  doing  good 
deeds  on  Earth,  people  sport  in  joy  in  Heaven,  with  the  deities. 
These  Rishis  are  the  priests  of  Indra.  They  live  in  the  East.^* 
That  man  who,  with  rapt  attention,  recites  the  names  of  these 
Rishis,  succeeds  in  ascending  to  the  regions  of  Indra  and  ob- 
taining great  honors  there.^^  Unmuchu,  Pramuchu,  Swastwya- 
treya  of  great  energy,  Dridhavya,  Urdhavahu,  Trinasoma 
Angiras,'^*  and  Agastya  of  great  energy,  the  son  of  Mitra- 
varuna, — these  seven  are  the  Ritwijas  of  the  Yama  the  king 
of  the  dead,  and  dwell  in  the  southern  quarter.^"  Dridheyu 
and  Riteyu,  and  Parivyadha  of  great  fame,  and  Ekata,  and 
Dwita,  and  Trita, — the  last  three  endued  with  splendour  like 
that  of  the  sun,^® — and  Atri's  son  of  righteous  soul,  viz.,  the 
Rishi  Saraswata, — these  seven  who  had  acted  as  Ritwijas  in' 
the  great  sacrifice  of  Varuna — have  taken  up  their  abodes  in  l 
the  Western  quarter.^^  Atri,  the  illustrious  Va^ishtha,  the 
great  Rishi  Ka^yapa,  Gotama,  Bharadwaja,  Vi9wamitra  the 
son  of  KuQika,^^  and  Richika's  fierce  son  Jamadagni  of  great 
energy, — these  seven  are  the  Ritwijas  of  the  Lord  of  treasures 
and  dwell  in  the  Northern  quarter.''  There  are  seven  other 
Rishis  that  live   ia   all   directions   without  being   confined  to 


Parva.]  andcasana  parva.  719 

any  particular  one.  They,  it  is,  who  arc  the  inducers  of 
fame  and  of  all  that  is  beneficial  to  men,  and  they  have  been 
sunsr  as  the  creators  of  the  worlds/"  Dharma,  Kama,  Kala, 
Yasu,  Vasuki,  Ananta,  and  Kapila, — these  seven  are  the  up- 
holders of  the  world.*^  Rama,  Vyilsa,  Drona's  son  A^wat- 
thruiian,  are  the  other  Rishis  (tliat  are  regarded  as  the  fore- 
most). These  are  the  great  Rishis  as  distributed  into  seven 
groups,  each  group  consisting  of  seven.*"  They  are  the  crea- 
tors of  that  peace  and  good  that  men  enjoy.  They  are  said  to 
be  the  Regents  of  the  several  points  of  the  compass.  One 
should  turn  one's  face  to  that  direction  in  which  one  of  these 
Rishis  live  if  one  wishes  to  worship  him.*^  Those  Rishis  are 
the  creators  of  all  creatures  and  have  been  regarded  as  the 
cleansifiers  of  all.  Samvarta,  Merusavarna,  the  righteous  Mar- 
kandeya,**  and  Siinkhya  and  Yoga,  and  Narada  and  the  great 
Rishi  Durvasas, — these  are  endued  with  severe  penances  and 
great  self-restraint,  and  are  celebrated  over  the  three  worlds.*^ 
There  are  others  who  are  equal  to  Rudra  himself.  They  live 
in  the  region  of  Brahman.  By  naming  them  with  reverence  a 
sonless  man  obtains  a  son,  and  a  poor  man  obtains  wealth.*^ 
Indeed,  by  naming  them,  one  acquires  success  in  religion,  and 
Avealth  and  pleasure.  One  should  also  take  the  name  of  that 
celebrated  king  who  was  Emperor  of  all  the  Earth  and  equal 
to  a  Prajapati,  viz.,  that  foremost  of  monarchs,  Prithu,  the 
son  of  Vena.  The  Earth  became  his  daughter  (from  love  and 
affection).  One  should  also  name  Pururavas,  of  the  Solar  race 
and  e^ual  unto  Mahendra  himself  in  prowess.*^"*^  He  was  the 
son  of  Ila  and  celebrated  over  the  three  worlds.  One  should, 
indeed,  take  the  name  of  that  dear  son  of  Vudha.*^  One 
should  also  take  the  name  of  Bharata,  that  hero  celebrated 
over  the  three  worlds.  He  also  who  in  the  Krita  age  adored 
the  gods  in  a  grand  Goniedha  sacrifice,'^'*  viz.,  Rantideva  of 
great  splendour,  who  was  equal  unto  ]\Iahrideva  himself, 
should  be  named.  Endued  with  penances,  possessed  of  every 
auspicious  mark,  the  source  of  every  kind  of  benefit  to  the 
world,  he  was  the  conqueror  of  the  universe.^^  One  should 
also  take  the  name  of  the  royal  sage  Cweta  of  illustrious  fame. 
He  hid  gratifiad  the  great  Mahadeva  and  it    was   for  his  sake 


I 


720  MAHApnARATA"  [Anucisauika 

that  Andhalca  ivas  slnin."     One  should  also    take  the   name   of 
the   royal    sage    Bhagiratha   of  great   fame,  Avho,  through   the 
grace    of  Mahadeva,  succeeded   in   bringing   down    the   sacred 
river  from   Heaven    (for   flowing   over   the    Earth   and   cleans- 
ing all  human  being?  of  their  sins)."^*     It  was   Bhagiratha    Avho 
caused  the  ashes  of  the  sixty    thousand   sons   of  Sagara    to   be 
overflowed  with  the  sacred  waters  of  Gangii   and    thereby   res- 
cued them  from  their  sin.     Indeed,  one  should  take  the    names 
of  all  these  that  were  endued    with    the   blazing   effulgence    of 
fire,  great  beauty  of  person,  and  high  energy,"     Some  of  them 
were   of  awe-inspiring    forms   and    great    might.     Verily,   one 
should  take  the  names  of  these  deities   and    Rishis   and    kings, 
those   lords    of    the    universe, — who    are    enhancers    of  fame.^^ 
Sankhya,  and  Yoga  which  is  highest    of  the  high,  and   Havya 
and  Kavya  and  that    refuge   of  all    the   Crutis,  viz.,  Supreme 
Brahma,"®  have  been  declared  to  be  the  sources  of  great  benefit 
to  all  creatures.     These  are  sacred  and  sin-cleansing,  and  have 
been  spoken  of  very  highly.     These  are    the    foremost  of  medi- 
cines for  allaying  all  diseases,  and   are  the   inducers   of  success 
in  respect  of  all  deeds.''^^     Restraining  one's  senses,  one   should, 
0  Bharata,  take  the  names  of  these,  morning  and  evening.     It 
is  these  that    protect.     It    is   these    that   shower   rain.     It   is 
these  that  shine  and    give   light   and    heat.     It    is   these   that 
blow.     It  is  these  that  create  all  things.^^     These  are    regarded 
as  the  foremost  of  all,  as  the  leaders  of  the  universe,  as  highly 
clever  in    the    accomplishment    of  all    things,  as   endued    with 
forgiveness,  as  complete  masters  of  the  senses.     Indeed,  it   has 
been  said  that  they  dispel  all  the  evils  to    which  human    beings 
are  subject."^     These  high-souled   ones   are    the    witness   of  all 
good  and  bad  deeds.     Rising  up    in   the    morning   one    should 
take  their  names,  for  by  this  one  is  sure  to    acquire   all    that  is 
good.®"     He  who  takes  the  names  of  these  becomes   freed    from 
the  fear  of  fires  and  of  theives.     Such  a    man    never    finds    his 
way  obstructed  by  any  impediment.     By   taking  the  names  of  i 
these  hi({h-souled  ones,  one  becomes   free  from    bad   dreams   of 
every  kind.®^     Cleared  from  every  sin,  such  men   take  birth    in 
auspicious    families.     That    regenerate    person    who,   Avith    res- 
trained  senses,  rec  ites  these  names  on    occasions  of  performing 


Parva.]  anucisana  parvi.'  72l 

the  initiatory  rites  of  sacrifices  and   other    religious   observan- 
ces,®- becomes,  as  the  consequence  thereof,  endued    Avith  right- 
eousness, devoted  to   the    study    of  the    soul,  possessed    of  for- 
giveness and  self-restraint,  and    free    from    malice.     If  a    man 
that  is  atilicted  with   disease    recites   them,  he   becomes    freed 
from  his  sin  in  the  form   of  disease."^     By  reciting  them  within 
a  house,  all  evils  are  dispelled  from  the   inmates.     By   reciting 
them    within    a   held,  the    growth    is    helped    of  all    kinds  of 
crops.*'*     Reciting  them  at  the  time  of  setting  out  on  a  journey, 
or  while  one  is  away  from  one's   home,  one    meets   with   good 
fortune.     These  names  lead  to  the  protection    of  one's   ownself, 
of  one's  children  and    spouses,  of  one's    wealth,'^^  and   of  one's 
seeds,  and  plants.     The  Kshatriya  who  recites  these    names  at 
the  time  of  joining  a  battle  sees  destruction    overtake    his    foes 
and  good  fortune  crown  him    and   his   party.     The    man    who 
recites  these    names   on    occasions   of  performing    the    rites   in 
honor  of  the  deities   or   the    Pitris,  helps    the   Pitris   and    the 
deities  eat  to   the    sacrificial    Havya   and    Kavya.     The    man 
that  recites  them  becomes  freed  from   fear  of  diseases  and  beasts 
of  prey,    of  elephants   and    theives."''"'''*     His   load   of  anxiety 
becomes  lightened,  and  he  becomes    freed    from   every  sin.     By 
reciting   these    excellent    Savitri    Mantras   on   board   a  vessel, 
or   in    a    vehicle,  or   in    the   courts  of    kings,   one    attains   to 
high  success.     There  where  these  Mantras  are  recited,  fire  does 
not  burn   wood.'^^"'"     There   children    do   not    die,  nor   snakes 
dwell.     Indeed,  at  such   places,  there   can    be    no   fear    of  the 
king,  nor   of    Picjachas    and    Rakshasas.*^*     Verily,    the    man 
who  recites  these  Mantras  ceases   to   have  any    fear   of  fire    or 
water  or    wind,  or   beasts   of  prey.'^     These    Savitri   Mantras, 
recited  duly,  contribute  to  the  peace  and    wellbeing   of  all    the 
four  orders.     Those  men  who  recite    them    with    reverence    be- 
come freed  from  every  sorrow  and  at  last  attain  to  a  high  end.'' 
Even  these  are  the  results  achieved    by    them  that  recite    these 
Savitri  Mantras  which  are  of  the  form  of  Brahma.     That    man 
Avho  recites  these  Mantras  in  the  midst   of  kine   sees    his   kine 
become  fruitful.'*     Whether  when  setting  out   on  a  journey,  or 


*  The  sense   is  tl.at   untimely    (le.iths   do    not    occur  in    t-uch    places ; 
nor  fear  of  oppression  or  unlawful  cliabtiaenient  by  the  king  ;  &c, — T. 

t    91     ] 


722  MAHABHABATA,  [Anuc^sanika 

entering   a  house   on   coming  back,  one   should   recite   these 
Mantras  on  every  occasion.     These    Mantras   constitute  a  great 
mystery  of  the  Rishis  and  are  the  very    highest  of  those  which 
thev  silently  recite.     Even  such  are  these    Mantras  unto   them 
who  practise  the  duty  of  recitation  and  pour   libations   on    the 
sacrificial  fire.""^^     This  that  I  have  said   unto  thee   is  the    ex- 
■  cellent  opinion    of  Para^ara.     It   was  recited    in    former   days 
unto  Cakra  himself.     Representing  as  it  does   Truth  or  Eternal 
Brahma,  I  have  declared  it  in   full   to   thee."     It   constitutes 
the  heart  of  all  creatures,  and  is  the   highest   Cruti.     All   the 
princes  of  the  race  of  Soma  and   of  Surya,  viz.,  the   Raghavas 
and  the  Kuravas,^^  recite  these  Mantras   every  day   after   hav- 
ing purified  themselves.     These   constitute  the   highest   end   of 
human    creatures.     There   is   rescue   from   every    trouble   and 
calamity  in  the  daily  recitation  of  the  names  of  the   deities,  of 
the   seven    Rishis,  and   of   Dhruva.     Indeed,    such   recitation 
speedily  frees  one   from   distress.^^     The   sages   of  olden    times, 
viz.,  Ka^yapa,  Gotama,  and  others,  and  Bhrigu,  Angiras   and 
Atri   and   others,  and   Cukra,    Agastya,    and   Vrihaspati,  and 
others,  all  of  whom  are   regenerate   Rishis,  have   adored    these 
Mantras.     Approved  of  by  the  son   of  Bharadwiija,  these  Man- 
tras were   attained   by   the   sons   of  Richika.     Verily,  having 
acquired  them  again    from   VaQishtha,  Cakra   and   the   Vasus 
went  forth  to  battle  and  succeeded    in   subjugating   the    Dana- 
vas.^**     That  man  who  makes  a  present  of  a  hundred  kine  with 
their  horns  covered  with  plate  of  gold   unto  a   Brahmana   pos- 
sessed of  much  learning  and  well    conversant  with   the   Vedas, 
and  he  who  causes  the  excellent    Bharata   story   to   be   recited 
in  his  house   every   day,   are   said   to   acquire   equal    merits.®^ 
By  reciting  the  name   of  Bhrigu   one's   righteousness  becomes 
enhanced.     By  bowing  to  Vacishtha  one's   energy  becomes   en- 
hanced.    By  bowing   unto  Raghu,  one   becomes   victorious   in 
battle.     By  reciting  the   praises   of  the   A^wins,  one   becomes 
freed  from  diseases.^'^     I  have   thus,  0    king,  told   thee    of  the 
Savitri  Mantras  which  are  identical   with   eternal  Brahma.     If 
thou  wishest  to  question  me  on   any   other   topic,  thou    roayst 
do  so.     I  shall,    0  Bharata,  answer  thee  !'  "®^ 


jParoa] 


Section  CLI. 


"Yudliishthira  said, — 'Who  deserve  to  be  worshipped  ?  Who 
are  they  unto  whom  we  should  bow  ?  How,  indeed,  should 
we  behave  towards  whom  ?  What  course  of  conduct,  0  grand- 
sire,  towards  what  classes  of  persons  is  regarded  faultless  ?'^ 

"Bhishma  said, — 'The  humiliation  of  Brahmanas  would 
humiliate  the  very  deities.  By  bowing  unto  Brahmanas  one 
does  not,  0  Yudhishthira,  incur  any  fault.^  They,  indeed, 
deserve  to  be  worshipped.  They  deserve  to  have  our  bows. 
Thou  shouldst  behave  towards  them  as  if  they  are  thy  sons. 
Indeed,  it  is  those  men  endued  with  great  wisdom  that  up- 
hold all  the  worlds.^  The  Bruhmanaa  are  the  great  cause- 
ways of  Righteousness  in  respect  of  all  the  worlds.  Their 
happiness  consists  in  renouncing  all  kinds  of  v/ealth.  They 
are  devoted  to  the  vow  of  restraining  speech.*  They  are 
agreeable  to  all  creatures,  and  observant  of  diverse  excellent 
vows.  They  are  the  refuge  of  all  creatures  in  the  universe. 
They  are  the  authors  of  all  the  regulations  which  govern  the 
worlds.  They  are  possessed  of  great  fame.'^  Penances  are 
always  their  great  wealth.  Their  power  consists  in  speech. 
Their  energy  flows  from  the  duties  they  observe.  Conversant 
will  all  duties,  the}-  are  possessed  of  minute  vision,  so  that 
they  are  cognizant  of  the  subtlest  considerations.^  They  are 
of  righteous  desires.  They  live  in  the  observance  of  well- 
performed  duties.  They  are  the  cause-ways  of  Righteousness. 
The  four  kinds  of  living  creatures  exist,  depending  upon  them 
as  their  refuge.^  They  are  the  path  or  road  along  which  all 
should  go.  They  are  the  guides  of  all.  They  are  the  eternal 
upholders  of  all  the  sacrifices.  They  always  uphold  the  heavy 
burthens  of  sires  and  grandsires.*  They  never  droop  under 
heavy  weights  even  when  passing  along  difficult  roads,  like 
strong  cattle.  They  are  attentive  to  the  requirements  of  Pitris 
and  deities  and  guests.  They  are  entitled  to  eat  the  first  por- 
tions of  Havya  and  Kavya.^  By  the  very  food  they  eat,  they 
rescue  the  three  worlds  from  great  fear.  They  are,  as  it  were, 
the  Island  (of  refuge)  for  all  worlds.  They  are  the  eyes  of  all 
persons  endued  with  sight.^"     The  wealth  they   possess  consists 


724  MAHAnHARATA.  [Anuc<isanika 

of  all  the  branches  of  knowledge  known  by  the  name  of  Ciksha, 
and  all  the  Crutis.     Endued    with   great   skill,  they    are   con- 
"versant  with  the  most  subtile    relations   of  things.     They   are 
well  acquainted  with  the  ends  of  all  things,  and  their  thoughts 
are  always  employed  upon  the  science  of  the  soul.^^     They   are 
endued   with   the    knowledge    of  the    beginning,    the    nuddle, 
and   the  end   of  all   things,  and    they    are   persons   in    whom 
doubts  no  longer  exist  inconsequence    of  the   certitude  of  their 
knowledge.     They  are  fully  aware  of  the    distinctions  between 
what  is  superior  and  what  is  inferior.     They    it   is    who   attain 
to  the    highest   end.-^^     Freed    from   all    attachments,  cleansed 
of  all   sins,  transcending   all    pairs  of  opposite.s   (such  as  heat 
and  cold,  happiness    and   misery,  &c.),  they    are   unconnected 
with  all    wordly  things.     Deserving   of  every    honor,  they    are 
always  held  in  great  esteem  by  persons  endued  with  knowledge 
and  high  souls.^^     They  cast  equal   eyes   on   sandal   paste   and 
filth  or  dirt,  on  what  is  food  and  what  is    not    food.     They    see 
"with  an  equal  eye  their  brown   vestments  of  coarse    cloth   and 
fabrics  of  silk  and  animal  skins.^*     They  would  live    for    many 
days  together  without  eating  any  food,  and  dry  up  their   limbs 
by  such  abstention  from    all   sustenance.     They   devote    them- 
selves earnestly  to  the   study   of  the    Vedas,  restraining   their 
senses.^^     They  would  make  gods  of  those   that  are    not   gods, 
and  not  gods  of  those  that  are  gods.     Enraged,   they  can  create 
other  worlds  and  other  Regents  of  the  worlds   than    those   that 
exist.^^     Through  the  curse  of  those  high-souled  ones,  the  ocean 
became  so  saline  as  to  be  undrinkable.     The  fire  of  their  wrath 
yet  burns  in   the   forest    of  Dandaka,  unquenched   by    time." 
They  are  the  gods   of  the    gods,  and    the    cause    of  all   causes. 
They  are  the  authority  of  all   authorities.     What    man    of  in- 
telligence and  wisdom  is  there  that   would    seek    to    humiliate 
them  ?^^     Amongst  them  the  young   and    the    old   all   deserve 
honors.     They  honor  one  another   (not   in    consequence    of  dis- 
tinctions of  age  but)  in  consequence  of  distinctions   in    respect 
of  penances  and    knowledge. -^'-^     Even    the    Brahmana    that   is 
destitute  of  knowledge  is  a  god  and  is   a    high   instrument    for 
cleansing  others.     He  amongst   them,  then,  that    is   possessed 
of  knowledge  is  a  much  higher  god   and   like   unto   the   ocean 


Parva.]  inocasana  parVA.  725 

when  full  (to  the  brim).-"'  Learned  or  unlearned,  the  Brfih- 
niana  is  always  a  high  deity.  Sanctified  or  unsanctified  (with 
the  aid  of  Mantras),  Fire  is  ever  a  great  deity."^  A  blazing 
fire,  even  Avhen  it  burns  on  a  crematorium,  is  not  regarded 
as  tainted  in  consequence  of  the  character  of  the  spot  Avhere- 
on  it  burns.  Clariticd  butter  looks  beautiful  whether  kept  on 
the  sacrificial  altar  or  in  a  chamber.""  So  if  the  Brrdimana 
be  always  engaged  in  evil  acts,  he  is  still  to  be  regarded  as 
deservinor  of  honors.  Indeed,  know  that  the  Brahmana  is 
always  a  high  deity  !' "'^^ 


Section  CLII. 

"Yiidhishthira  said, — 'Tell  us,  O  king,  what  is  that  reward 
attached  to  the  worship  of  Brahmanas,  seeing  which  thou  wor- 
shippest  them,  0  thou  of  superior  intelligence  !  Indeed,  what 
is  that  success,  flowing  from  their  worship,  guided  by  which 
thou  worshippest  them  V^ 

"Bhishma  said, — 'In  this  connection  is  cited  this  old  narra- 
tive of  a  conversation  between  Pavana  and  Arjuna,  O  Bhil- 
rata  !-  Endued  with  a  thousand  arms  and  great  beauty  the 
mighty  Kartavirya,  in  days  of  yore,  became  the  lord  of  all 
the  world.  He  had  his  capital  in  the  city  of  Mjihishmati.* 
Of  unbafHed  prowess,  that  chief  of  the  Haihaya  race  of  Ksha- 
triyas  swayed  the  whole  Earth  with  her  belt  of  seas,  together 
with  all  her  islands  and  all  her  precious  mines  of  gold  and 
gems.*  Keeping  before  him  the  duties  of  the  Kshatriya  order, 
as  also  humility  and  Vedic  knowledge,  the  king  made  large 
gifts  of  wealth  unto  the  Rishi  Dattatreya.^  Indeed,  the  son 
of  Kritavirya  thus  adored  that  great  ascetic  who,  becom- 
ing gratified  with  him,  asked  him  to  solicit  three  boons.*  Thus 
recjuested  by  the  Rishi  in  respect  of  boons,  the  king  addressed 
him,  saying, — Let  me  become  endued  with  a  thousand  arms 
when  I  am  in  the  midst  of  my  troops.  While,  however,  I 
remain  at  home  let  me  have,  as  usual,  only  two  arms  '■''  In- 
deed, let  combatants,  when  engaged  in  battle,  behold  me  pos- 
sessed of  a  thousand  arms.  Observant  also  of  high  vows,  let 
me  succeed   in   subjugating   the   Avhole   Earth   aided   by    my 


7^6  MAHABHARATA,  [Anucdaanilsn 


i 


prowess.^  Having  acquired  the  Earth  righteously,  let  me  sway- 
her  with  vigilance.  There  is  a  fourth  boon  which,  O  foremost, 
of  regenerate  persons,  I  solicit  thee  to  grant  !^  0  faultless 
one,  in  consequence  of  thy  disposition  to  favor  me,  it  behoov- 
eth  thee  to  grant  it  to  me  !  Dependent  as  I  am  on  thee, 
whenever  I  may  happen  to  go  wrong,  let  the  righteous  com© 
forth  to  instruct  and  set  me  right  l^^  Thus  addressed,  that 
Brahman  replied  unto  the  king,  saying, — So  let  it  be  ! — Even 
thus  were  those  boons  acquired  by  that  king  of  blazing  effulg- 
ence.^^ Riding  then  on  his  car  whose  splendour  resembled 
that  of  fire  or  the  Sun,  the  monarch,  blinded  by  his  great- 
prowess,  said, — Who,  indeed,  is  there  that  can  be  regarded  as.  | 
my  equaP"  in  patience  and  energy,  in  fame  and  heroism,  in 
prowess  and  strength  ? — After  he  had  uttered  these  words,  an 
invisible  voice  in  the  welkin  said,^^ — 0  ignorant  wretch,  dost 
thou  not  know  that  the  Brahmana  is  superior  to  the  Ksha- 
triya  ?  The  Kshatriya,  assisted  by  the  Brahmana,  rules  all 
creatures  ! — ^* 

" 'Arjuna  said, — When  gratified,  I  am  able  to  create  many 
creatures.  When  angry,  I  am  able  to  destroy  all.  In  thought, 
word,  and  deed,  I  am  the  foremost.  The  Brahmana  is  cer- 
tainly not  above  me  !^^  The  first  proposition  here  is  that  the 
Brahmana  is  superior  to  the  Kshatriya.  The  counter-proposi- 
tion is  that  the  Kshatriya  is  superior.  Thou  hast  said,. 
(0  invisible  being,)  that  the  two  are  united  together  (in 
the  act  upon  which  the  Kshatriya's  superiority  is  sought  to 
be  based).  A  distinction,  however,  is  observable  in  this.^* 
It  is  seen  that  Brahman  as  take  refuge  with  Kshatriyas.  The 
Kshatriyas  never  seek  the  refuge  of  Brahraanas.  Indeed, 
throughout  the  Earth,  the  Brahman  as,  accepting  such  refuge 
under  the  pretence  of  teaching  the  Vedas,  draw  their  suste- 
nance from  the  Kshatriyas.^^  The  duty  of  protecting  all  crea- 
tures is  vested  in  Kshatriyas.  It  is  from  the  Kshatriyas  that 
the  Brahmanas  derive  their  sustenance.  How  then  can  the 
Brahmana  be  superior  to  the  Kshatriyas  ?^^  Well,  I  shall, 
from  today,  bring  under  my  subjection,  your  Brahmanas  who 
are  superior  to  all  creatures  but  who  have  mendicancy  for  their 
occupation  and  who  are  so   self-conceited  !^-^     What  the   virgin 


Parva.]  andcasana  parta."  727 

Gayatri  has  said  from  the  welkin  is  not  true.  Robed  in  skins, 
the  Brahmanas  move  about  in  independence.  I  shall  bring 
those  independent  wights  under  my  subjection.-"  Deity  or 
man,  there  is  none  in  the  three  worlds  who  can  hurl  me  from 
the  sovereignty  I  enjoy.  Hence,  I  am  certainly  superior  to 
the  Brahmanas.-^  This  world  that  is  now  regarded  as  having 
Brahmanas  for  its  foremost  denizens  shall  soon  be  made  such 
as  to  have  Kshatriyas  for  its  foremost  denizens.  There  is  none 
that  is  capable  of  bearing  my  might  in  battle  !""  Hearing 
these  words  of  Arjuna,  the  welkin-ranging  goddess  became 
agitated."'  Then  the  god  of  wind,  addressing  the  king  from 
the  sky,  said, — Cast  off  this  sinful  attitude.  Bow  unto  the 
Brahmanas.  By  injuring  them  thou  wilt  bring  about  troubles 
on  thy  kingdom.^"*  The  Brahmanas  will  either  slay  thee,  king 
though  thou  art,  or,  endued  with  great  might  as  they  are, 
they  will  drive  thee  away  from  thy  kingdom,  despoiling  thee 
of  thy  energy  \"^ — The  king,  hearing  this  speech,  addressed  the 
speaker,  saying, — Who,  indeed,  art  thou  ? — The  god  of  wind 
answered, — I  am  the  god  of  wind  and  the  messenger  of  the 
deities  !     I  say  unto  thee  what  is  for  thy  benefit  ! — "* 

"  'Arjuna  said, — Oh,  I  see  that  thou  hast  today  shown  thy 
devotion  and  attachment  to  the  Brahmanas.  Tell  me  now 
what  kind  of  earthly  creature  is  the  Brahmana  !^^  Tell  me, 
does  a  superior  Brahmana  resemble  the  Wind  in  any  respect  ? 
Or,  is  he  like  Water,  or  Fire,  or  the  Sun,  or  the  Firma- 
ment ?— '  "=« 


Section  CLIII. 

"  'The  god  of  wind  said, — Hear,  0  deluded  man,  what  the 
attributes  are  that  belong  to  Brahmanas  all  of  whom  are  en- 
dued with  high  souls.  The  Brahmana  is  superior  to  all  tho?;e 
Avhich,  0  king,  thou  hast  named  !^  In  days  of  yore,  the 
Earth,  indulging  in  a  spirit  of  rivalry  with  the  king  of  the 
Angas,  forsook  her  character  as  Earth.  The  regenerate  Ka- 
9yapa  caused  destruction  to  overtake  her  by  actually  paraly- 
sing her.-  The  Brahmanas  are  always  unconquerable,  0  king, 
in  Heaven  ^  also  ou  Earth.     In  days  of  yore,  the   great     Rishi 


728  mahabharata)  [AnucHRanika 

Angiras,  through  his   energy,  drank  off  all    the   waters.^     The 
high-souled  Rishi,  having  drank  off  all   the    waters   as   if  they 
were  milk,  did  not  feel  yet  his  thirst  to   be   slaked.     He,  there- 
fore, once  more  caused  the  Earth  to    be    filled   with    water   by 
raising  a  mighty  wave.*     On  another  occasion,    when    Angiras 
became  enraged  with  me,  I  fled  away,  leaving   the    world,  and 
dwelt  for  a  long  time  concealed  in  the    Agnihotra  of  the    Brah- 
manas,  through  fear  of  that  Rishi. ^     The  illustrious  Purandara, 
in  consequence  of  his  having  coveted  the  body    of  Ahalya,    was 
cursed   by    Gautama,  yet,  for   the    sake    of  Righteousness    and 
wealth,  the  Rishi   did    not    destroy    outright   the   chief  of  the 
deities.^     The  Ocean,  O  king,  that  was  full  in    former   days   of 
crystal    water,    cursed    by    the    Brahmanas,    became    saline    in 
taste. *^     Even  Agni    who    is    of  the    complexion    of  gold,   and 
who  blazes  with  effulgence  when  destitute  of  smoke,  and  whose 
flames  uniting    together   burn    upwards,  when    cursed    by    the 
angry  Angiras,  became  divested  of  all    these  attributes.-f"®     Be- 
hold, the  sixty    thousand    sons   of  Sagara,   who   came    here    to 
adore  the  Ocean,  have  all   been   pulverised    by    the    Brahmana 
Kapila   of  golden   complexion.^     Thou    art    not    equal    to    the 
Brahmanas.      Do   thou,    O    king,  seek    thy    own    good.     The 
Kshatriya  of  even  great  puissance  bows  to  Brahmana    children 
that  are  still  in  their    mothers'    wombs.^°     The    large    kingdom 
of  the  Diiidakas  was  destroyed  by  a   Brahmana.     The    mighty 
Kshatriya  Tiilajangha  was   destroyed    by    a    single    Brahmana, 
viz.,  Aurva.^^     Thou,  too,  hast  acquired  a  large  kingdom,  great 
might,  religious  merit,  and  learning,  which   are  all    difficult    of 
attainment,    through   the  grace   of   Dattatreya.^-     Why   dost 
thou,  0  Arjuna,  worship  Agni  everyday   who  is  a   Brahmana  ? 
He  is   the    bearer   of  sacrificial    libations    from  every   part   of 
the  universe.     Art  thou  ignorant  of  this  fact  ?^^     Why,   indeed, 
dost  thou  suffer  thyself  to  be  stupified  by  folly    when    thou    art 


*  The  Bengal  reading  'mrishtaccha  variiia'  is  incorrect.  The  Bom- 
bay reading  'mrishtasya  varinah'  is  correct  — T. 

t  The  word  'kavi,'  used  in  this  verse,  means  Agni  or  fire,  as  ex- 
plained by  the  Commentator.  One  of  the  Vernacular  translators  wrong- 
ly takes  it  a.s  ynplying  the  preceptor  Cukra, — T. 


Parva.]  anucasina  parva.  720 

not  ignorant  of  tho  fact  that  a  superior  Brahmana  is  the  pro- 
tcofcor  of  all  (^reatnres  in  the  world  and  is,  indeed,  the  creator 
of  the  living  world  ?"  The  Lc)i-(1  of  all  creatures,  i^rahnian, 
unmanifcst,  endued  with  puissance,  and  of  unfading  glory,  who 
created  this  boundless  universe  with  its  mobile  and  immobile 
creatures,  (is  a  Brahmana)."  Some  persons  there  are,  des- 
titute of  wisdom,  who  say  that  Brahman  wa?  born  of  an  Egg. 
From  the  original  Egg,  when  it  burst  forth,  mountains  and  the 
points  of  the  compass  and  the  waters  and  the  Earth  and  tlie 
Heavens  all  sprang  forth  into  existence."  This  birth  of  the 
creation  was  not  seen  by  any  one.  Kow  then  can  Brahman  be 
said  to  have  taken  his  birth  from  the  original  egg,  when  es- 
pecially he  is  declared  as  Unborn  ?  It  is  said  that  vast 
increate  Space  is  the  original  Egg.  It  was  from  this  increate 
Space  (or  Supreme  Brahma)  that  the  Grandsire  was  born.^'' 
If  thou  askest — Whereon  would  the  Grandsire,  after  his  birth 
from  increate  Space,  rest,  for  there  was  then  nothing  else  ? — 
the  answer  may  be  'Aven  in  the  following  words.  There  is  an 
existent  Being  of  the  name  of  Consciousness.  That  mighty 
Being  is  eidued  with  great  energy.'"  There  is  no  Egg.  Brah- 
man, however,  is  existent.  He  is  the  Creator  of  the  universe 
and  is  its  King  ! — Thus  addressed  by  the  god  of  wind,  king 
Arjuna  remained  silent.'  "*'^ 


Section  CLIV. 

"  'The  god  of  wind  said, — Once  on  a  time,  0  king,  a  ruler 
of  the  name  of  Anga  desired  to  give  away  the  whole  Earth  as 
sacrificial  present  unto  the  Brahraanas.  At  this,  the  Earth 
became  filled  with  anxiety.^ — I  am  the  daughter  of  Brahman. 
I  hold  all  creatures.  Having  obtained  me,  alas,  why  docs  this 
foremost  of  kings  wish  to  give  ine  away  unto  the  Brahraanas?" 
Abandoning  my  character  as  the  .soil,  I  shall  now  repair  to  the 
presence  of  my  sire.  Let  this  kijig  with  all  his  kingdom  meet 
with    destruction  ! — Arrived    at    this   conclu.sion,  she   departed 

*  The  last  Verse,  as  read  in  the  Bengal    texts,  is    vicioua.     'Nastyau- 
dara  astitu  Brahma  &c.,'  is  the  correct  reading — T. 
I     92     ] 


730  mahabharata!  [Anu(ia8a7ii)c& 

for  the   region    of  Brahman.^     The   Rishi   Ka9yapa,  beholding 
the   goddess   Earth   on    the  point    of    departing,    himself  im- 
mediately   entered    the    visible     embodiment   of    the   goddess, 
casting  off  his  own   body,  by    the   aid    of  Yoga.*     The   earth, 
thus  penetrated  by  the  spirit   of  Kagyapa,  grew  in   prosperity 
and  became   full   of  all    kinds   of  vegetable    produce.     Indeed, 
O  king,  for  the  time  that  Kagyapa  pervaded  the   earth,   Right- 
eousness became   foremost   everywhere   and   all   fears   ceased.^ 
In  this  way,  O  king,   the   earth   remained   penetrated   by   the 
spirit  of  Kagyapa  for  thirty  tliousand  celestial  years,    fully  alive 
to   all   those    functions   which   it   used   to   discharge   while   it 
was  penetrated  by  the   spirit   of  Brahman's   daughter.*     Upon 
the  expiration  of  this   period,  the   goddess   returned    from    the 
region  of  Brahman  and  arrived  here  bowed   unto  Ka(;yapa  and 
from  that  time  became  the  daughter  of  that    Rishi.^     Kagyapa 
is  a  Brahmana.     Even  this  was  the  feat,  0  king,   that  a  Brah- 
mana  did.     Tell  me  the  name    of  the    Kshatriya    who   can    be 
held  to  be  superior  to  Kagyapa  !^ — Hearing   these    words,  king 
Ai'juna  remained  silent.     Unto  him  the  god  of  wind  once  more 
said, — Hear  now,  0  king,  the  story    of  Utathya  who  was   born 
in  the  race  of  Angiras.^     The  daughter   of  Soma,  named   Bha- 
■  dra,  came  to  be  regarded    as   unrivalled   in   beauty.     Her  sire 
Soma  regarded  Utathya  to  be  the  fittest  of  husbands  for   her.-^** 
The  famous  and  highly  blessed    maiden    of  faultless   limbs,  ob- 
serving diverse  vows,  underwent  the   severest   austerities   from 
the  desire  of  obtaining  Utathya  for  her  lord.^^     After  a    while. 
Soma's  father  Atri,   inviting    Utathya   to   his   house,  bestowed 
upon  him    the  famous    maiden.     Utathya,  who   used    to   give 
away   sacrificial    presents   in    copious    measure,   duly    received 
the  girl    for   his    wife.^^     It   so   happened,  however,  that   the 
handsome  Varuna  had,  from  a    long   time    before,  coveted   the 
gill.     Coming  to  the  woods  where  Utathya  dwelt,  Varuna  stole 
away  the  girl  when  she  had   plunged   into   the    Yamuna   for  a 
bath.^^     Abducting  her  thus,  the  Lord  of  the    waters  took    her 
to  his   own  abode.     That    mansion    was   of  wonderful    aspect. 
It  was  adorned  with  six  hundred   thousand    lakes.^*     There   is 
no  mansion  that  can    be   regarded    more   beautiful    than    that 
palace  of  Varuaa.     It  was  adorned  witj  miuy  pdii^es  and    by 


FarVd.]  1NUCA.SAN1   PARVA.  731 

the  presence  of  diverse    tribes    of  Apsaras   and    of  diverse   ex- 
cellent articles  of  enjoyment.^'^     There,  within  tliat  palace,  the 
Lord  of  waters,  O  king,  sported    with    the   dawsel.     A    little 
while  after,  the    fact   of  the    ravishment    of  his    wife    was    re- 
ported to  Utathya.     Indeed,  having  heard   all    the    facts    from 
Narada,  Utathya  addressed  the    celestial    Rishi,  saying," — Go, 
O  Narada,  unto  Varuna   and   speak    with    due    severity    unto 
him.     Ask  him  as  to  why  he  has  abducted    my    w-ife,  and,  in- 
deed, tell  him  in  my    name    that    he   should    yield    her   up  P'' 
Thou  mayst  tell    him    further, — Thou    art    a    protector   of  the 
worlds,  O  Varuna,  and  not  a  destroyer  !     Why  then  hast    thou 
abducted  my  wife  bestowed  upon    me   by    Soma  ?^^ — Thus   re- 
quested by  Utathya,    the   celestial   Rishi   Narada    repaired    to . 
where  Varuna    was    and   addressing   him,  said, — Do    thou    set 
free  the  wife  of  Utathya  !     Indeed,  why  hast    thou   abducted 
her  :^^ — Hearing  these  words   of  Narada,  Varuna    replied  unto 
him,  saying, — This  timid  girl   is   exceedingly    dear   to    me.     I 
dare  not  let  her  go  !^° — Receiving  this   reply,  Narada   repaired 
to  Utathya  and  cheerlessly    told  him,'^* — O   great    ascetic,  Va- 
runa has  driven  me  from  his  house,  seizing  me   by   the    throat. 
He  is  unwilling  to  restore  to  thee  thy  spouse.     Do  thou  act    as 
thou    pleasest '.-" — Hearing   these     words   of  Narada,    Angiras 
became  inflamed  with  wrath.    Endued  with  wealth  of  penances, 
he  solidified    the    waters   and   drank    them    off,    aided    by    his 
energy.^''     When  all  the  waters  were  thus  drunk  off,  the    Lord 
of  that  element  became  verj'  cheerless  with   all  his  friends    and 
kinsfolk.     For   all    that,  he   did    not   still   give   up   Utathya's 
wife.**     Then    Utathya,  that    foremost    of  regenerate    persons, 
filled  with  wrath,  commanded  Earth,  saying, — 0    amiable   one, 
do  thou  show  land  where  there  are  at  present  the   six    hundred 
thousaiid  lake?  l^'^ — At    these    words   ef  the    Rishi,  the   Ocean 
receded    from    the    spot    indicated,    and    land  appeared    which 
was  exceedingly  sterile.     Unto  the  rivers   that    flowed   through 
that    region,  Utathya   said.'^'' — 0    Saraswati,  do   thou   become 
invisible  here.     Indeed,  O    timid   lady,  leaving  this   region,  go 
thou    to   the   desert  !     O    auspicious   goddess,  let   this   region, 
destitute  of  thee,  cease  to  become  sacred.*^     WHien  that  region 
(in  which  the  lord  of  waters   dwelt)    became   dry,  he   repaired 


732  MAHARHAKATA,  [Anuclsatiika 

to  Angirasa,  taking  with  him    Utathya'.s  spouse,  and  made  her 
over  to  him."^     Getting  back  his  wife,  Utathya  became    cheer- 
ful.    Then,  O  chief  of  the  Haihaya  race,    that  great  Brahmana 
rescued  both  the  universe   and   the    Lord    of  waters   from    the 
situation  of  distress  into  which  he  had   brought    them.^^     Con- 
versant with  every  duty,  the  Rishi    Utathya    of  great    energy, 
after  getting  back  his   spouse,  0  king,  said    unto    Varuna,*" — 
I  have  recovered  my  wife,  O  Lord  of  waters,  with    the    aid    of 
jiiy  penances  and  after  inflicting  such  distress   on  thee  as  made 
thee  cry  aloud  in  anguish  ! — Having  said  this,  he    went    home, 
with  that    wife    of  his.^^     Even    such,   O    king,  was    Utathya, 
that  foremost  of  Brahmanas.     Shall  I  go  on  ?     Or,  will  you  yet 
persist  in  thy  opinion  ?     What,  is   there   a    Kshatriya    that    is 
superior  to  Utathya  ? — '  "^^ 


Section  CLY, 

"Bhishma   said, — 'Thus   addre.ssed,  king   Arjuna   remained 
silent.     The  god    of  wind    once    more   spoke    to   him. — Listen 
now,  O    king,    to   the   greatness   of  the   Brahmana    Agastya.^ 
Once  on  a  time,  the  gods  were  subjugated  by  the  Asuras   upon 
which  they  became  very  cheerless.     The   oacrifices   of  the   dei- 
ties were  all  robbed,  and  the    Swadha   of  the    Pitris    was   also 
misappropriated."     Indeed,  O    chief  of  the    Haihayas,  all   the 
religious   acts   and    observances   of    human   beings    also   were 
suspended    by  the  Danavas.     Divested    of  their  prosperity,  the 
deities  wandered  over  the  Earth  as  we  have  heard.^     One  day, 
in  course  of  their  wanderings,  they  met  Agastya  of  high    vows, 
that  Brahmana,  O  king,  who  was    endued    with    great    energy 
and   splendour    which    was   as   blazing   as    that   of  the    Sun.* 
Saluting  him  duly,  the   deities    made    the    usual   enquiries  of 
politeness.     They   then,  O    king,  said    these    words   unto  that 
high-souled   one,^ — We   have   been  defeated   by   the   Danavas 
in   battle,  and    have,    therefore,  fallen    off  from    affluence    and 
prosperity.     Do   thou,    therefore,    O    foremost    of  ascetics,  res- 
cue us  from  this   situation    of  great    fear  !^ — Thus   informed    of 
the  plight  to  which  the  deities  had  been    reduced,  Agastya   be- 
came highly  incensed    (with  the  Danavas),     Possessed  of  great 


rarva.]  inucahana  pakva.  703 

energy,  he  at  once  Wazcd  forth  like   the  all-coiisuniing    fire    at 
the  time  of  the  universal  dissohition/     With  the   blazing   rays 
that  then  emanated  from  the  Rishi,   the  Danavas    began  to    bo 
burnt.     Indeed,    O    king,    thousands    of  them    began    to    drop 
down  from  the  welkin."     Burning  with  the  energy    of  Agastya, 
the    Dimavas,  abandoning    both    Heaven    and    Earth,  fled    to- 
wards the  southern  direction.'^     At  that  time  the  Dfxnava   king 
Vali  was  pcrformiiig  a    Horse-sacrifico    in    the    nether    regions. 
Those  grea^  Asuras  who  were  with  him  in  those  regions  or    who 
were  dwellino:  in  the  bowels   of  the   Earth,  were    not    burnt.'" 
The  deities,  upon  the  destruction    of  their    foes,  then    regained 
their  own  regions,  their    fears  entirely   dispelled.     Encouraged 
by  what    he    accomplished    for   them,  they    then    solicited   the 
Rishi  to  destroy  those  Asuras  who  had    taken  refuge  within  the 
bowels  of  the  Earth  or  in  the  nether  regions."     Thus   solicited 
by  the  gods,  Agastya    replied   unto    them,  saying, — Yes,  I   am 
fully  competent  to    consume    those    Asuras    that    are    dwelling 
underneath  the  Earth  ;  but  if  I  achieve   such  a    feat,  my    pen- 
ances will  sutler  a   diminution.     Hence,  I  shall    not   exert    my 
power  !'' — Even  thus,  O  king.  Avere  the  Danavas  consumed   by 
the  illustrious    Rishi   with   his   ort^n    energy.     Even    thus   did 
Agastya    of  cleansed   soul,    0    monarch,    accomplish    that    feat 
with  the  aid    of  his   i)enance3.^^     O    sinless   one,  even    so    was 
Agastya  as  described  by  me  1     Shall  I  continue  ?     Or,  will  you 
say  any  tiling  in  reply  ?    Is  there  any  Kshatriya  who  is   greater 
than  Agastya  ? — '^* 

"Bhishma  continued, — 'Thus  addressed,  king  Arjuna  re- 
mained silent.  The  god  of  wind  once  more  said, — Hear,  O 
king,  one  of  the  great  feats  of  the  illu.strious  Varishtha.^^ 
Once  on  a  time  the  deities  were  engaged  in  performing  a 
sacrifice  on  the  shores  of  the  lake  Vaikhana.sa.  Knowing  his 
puissance,  the  sacrificing  gods  thought  of  Va(;.ishtha  and  made 
him  their  priest  in  imagination.''*  Meanwhile,  seeing  the  gods 
reduced  and  emaciated  in  consequence  of  the  Diksha  they 
were  \indergoing,  a  race  of  Danavas,  of  the  name  of  Khalins, 
of  statures  as  gigantic  as  mountains,  desired  to  slay  them." 
Those  amongst  the  Danavas  that  were  either  disabled  or  slain 
in  the  fight  were  plunged  into  the  waters  of  the   Mauasa  lake 


73^  MAnAHHAaATA..  [AnucHsaviika 

and  in  coiisen[ueiice  of  the  boon  of  the  Grandsire  they  instant- 
ly came  back  to  vigor  and  life.^^  Taking  up  huge  and  terrible 
mountain  summits  and  maces  and  trees,  they  agitated  the 
waters  of  the  lake,  causing  them  to  swell  up  to  the  height  of 
a  hundred  Yojanas."  They  then  ran  against  the  deities 
numbering  ten  thousand.  Atiiicted  by  the  Danavas,  the  gods 
then  sought  the  protection  of  their  chief,  Vasava.^"  Cakra, 
however,  was  soon  afflicted  by  them.  In  his  distress  he  sought 
the  protection  of  Yagishtha.  At  this,  the  holy  Rishi  Vacjish- 
tha  assured  the  deities,  dispelling  their  fears."^  Understand- 
ing that  the  gods  had  become  exceedingly  cheerless,  the  ascetic 
did  this  through  compassion.  He  put  forth  his  energy  and 
burnt,  without  any  exertion,  those  Danavas  called  Khalins."" 
Possessed  of  wealth  of  penances,  the  Rishi  brought  the  River 
Ganga,  who  had  gone  to  Kailasa,  to  that  spot.  Indeed,  Ganga 
appeared,  piercing  through  the  waters  of  the  lake.-^  The  lake 
was  penetrated  by  that  river.  And  as  that  celestial  stream, 
piercing  through  the  waters  of  the  lake,  appeared,  it  flowed  on, 
under  the  name  of  Sarayu.  The  place  whereon  those  Danavas 
fell  came  to  be  called  after  them."*  Even  thus  were  the  deni- 
zens of  Heaven,  with  Indra  at  their  head,  rescued  from  great 
distress  by  Va^ishtha.  It  was  thus  that  those  Danavas,  who 
had  received  boons  from  Brahman,  were  slain  by  that  high- 
souled  Rishi.^^  O  sinless  one,  I  have  narrated  to  thee  the  feat 
which  Va^ishtha  accomplished.  Shall  I  go  on  ?  Or,  will  you 
say  anything  ?  Was  there  a  Kshatriya  who  could  be  said  to 
surpass  the  Brahmana  Vac^ishtha  ? — '  "^* 


Section  CLVI. 

"Bhishma  said, — 'Thus  addressed,  Arjuna  remained  silent. 
The  god  of  wind  once  more  addressed  him,  saying, — Hear  me, 
O  foremost  one  of  the  Haihayas,  as  I  narrate  to  thee  the 
achievement  of  the  high-souled  Atri  '^  Once  on  a  time  as  the 
gods  and  Danavas  were  fighting  each  other  in  the  dark,  Rahu 
pierced  both  Surya  and  Soma  with  his  arrows."  The  gods, 
overwhelmed  by  darkness,  began  to  fall  before  the  mighty 
Dan^vaS;    0  foremost   of  kings  !^     Repeatedly    struck   by   the  ■ 


Parva.]  inucasana  pabva.  7o.j 

Asuras,  the  denizens  of  Heaven  began  to  lose  their  strength. 
They  then  beheld  the  le.imed  Brahmana  Atri,  endued  with 
wealth  of  penances,  engaged  in  Uie  observance  of  austerities.* 
Addressing  that  Rishi  who  had  conquered  all  his  senses  and  in 
whom  wrath  had  been  extinguished,  they  said, — Behold, O  Rislii, 
these  two,  viz.,  Soma  and  Surya,  who  have  both  been  pierced 
by  the  Asuras  with  their  arrows  !^  In  consequence  of  this, 
darkness  has  overtaken  us,  and  we  are  being  struck  down  by 
the  foe.  We  do  not  see  the  end  of  our  troubles  !  Do  thou, 
O  lord  of  great  puissance,  rescue  us  from  this  great  fear ! — ® 

"  ' — The  Rishi  said, — How,  indeed,  shall  I    protect    you  ? — 
They  answered,  saying, — Do  thou  thyself  become  Chandramas  ! 
Do  thou  also  become  the  Sun,  and  do  thou  begin  to  slay    these 
robbers  'J — Thus  solicited  bv  them,  Atri    assumed    the    form    of 
the  darkness-destroying    Soma.     Indeod,  in  consequence    of  his 
agreeable  disposition,  he  began  to   look    as    hand^ome    and   de- 
lightful as  Soma  himself.®     Beholding  that  the  real    Soma   and 
the  real  Surya  had  become  darkened    by    the    shafts  of  the    foe, 
Atri,  assuming  the  forms   of  those    luminaries,  began    to   shine 
forth  in  splendour  over  the  field   of  battle,  aided    by    the   puis- 
sance of  his  penances.®     Verily,  Atri  made   the   universe    blaze 
forth  in  light,  dispelling  all  its  darkness.     By  putting  forth    his 
puissance,    he    also   subjugated    the    vast    multitudes   of  those 
enemies  of  the  deities.^"     Beholding  those  great   Asuras   burnt 
by  Atri,  the  gods    also,  protected    by    Atri's    energy,  began    to 
despatch  them  quickly.^^     Putting  forth  his  prowess  and    mus- 
tering all  his  energy,  it  was  even  in  this    way    that   Atri   illu- 
mined   the    god   of    day,    rescued    the   deitie:^,    and   slew    the 
Asuras  !^-     Even  this  was  the    feat  that   that   regenerate   one, 
aided  by  his  sacred  fire, — that  silent  reciter  of  Mantras,  that  one 
clad  in    deer-skins, — accomplished  '     Beh-.ld,  O  royal    sage,  the 
act  achieved  by  that  Rishi  who    subsisted    upon    fruits   only  '^^ 
I  have  thus  narrated  to  thee,  in    detail,  the    feat    of  the    h'gh- 
souled  Atri.     Shall  I  go  on  ?     Or,  will  you  say    anything  ?     Is 
there  a  Kshatriya  that  is  superior  to  this  regenerate  Ri^hi  ?"" 

"  'Thus   addressed,    Arjuna    remained    silent.     The    god   of 
wind    once    more    spoke    unto    him. — Hear,  0    king,  the    feat 
achieved   by     the    high-s>ulod    ChyavAna    (in    d  lys   of    old;.'" 


736  mahat^ttarata!  [Anuc^ianiki 

Having  passed  his  promise  to  the  twin  A^wins,  Chyavr^na 
addressed  the  chastiser  of  Paka,  saying,— 'Do  thou  make  the 
Agwins  drinkers  of  Soma  with  all  the  other  deities  ! — ^® 

"  ' — Iiidra  said, — The  A^wins  have  been  cast  away  by  us. 
How,  then,  can  these  be  admitted  into  the  sacrificial  circle  for 
drinking  Soma  with  the  others  ?  They  are  not  numbered 
■with  the  deities.  Do  not,  therefore,  tell  us  so  !^^  O  thou  of 
great  vows,  we  do  not  wish  to  drink  Soma  in  the  company  of 
the  Aijwins  !  Whatever  other  behest  thou  mayst  be  pleased  to 
utter,  O  learned  Brahmana,  we  are  ready  to  accomplish  ! — ^^ 

"  ' — Chyavana  said, — The  twin  A^wins  shall  drink  Soma 
with  all  of  you  !  Both  of  them  are  gods,  O  chief  of  the 
deities,  for  they  are  the  sons  of  Surya  !^^  Let  the  gods  do 
what  I  have  said.  By  acting  according  to  those  words,  the 
gods  will  reap  great  advantage.  By  acting  otherwise,  evil 
will  overtake  them  ! — "" 

"  ' — Indra  said, — I  shall  not,  0  foremost  of  regenerate  per- 
sons, drink  Soma  with  the  Acjwins  !  Let  others  drink  with 
them  as  they  please  !  As  regards  myself,  I  dare  not  do  it  ! — -^ 

"  ' — Chyavana  said, — If,  O  slayer  of  Vala,  thou  Avilt  not 
obey  my  words,  thou  shalt,  this  very  day,  drink  Soma  with 
them  in  sacrifice,  compelled  by  me  ! — ^^ 

"  'The  god  of  wind  said, — Then  Chyavana,  taking  the 
Agiwns  with  him,  commenced  a  great  religious  rite  for  their 
benefit.  The  gods  all  became  stupified  by  Chyavana  with  the 
aid  of  his  Mantras.^^  Beholding  that  feat  commenced  by 
Chyavana,  Indra  became  incensed  with  wrath.  Taking  up  a 
huge  mountain  he  ran  against  that  Rishi.^*  The  chief  of 
the  deities  was  also  armed  with  the  Thunder-bolt.  Then  the 
illustrious  Chyavana,  endued  with  penances,  cast  an  angry 
glance  upon  Indra  as  he  advanced.^*^  Throwing  a  little  water 
at  him,  he  paralysed  the  chief  of  the  deities  with  his  Thunder- 
bolt and  mountain.  As  the  result  of  the  religious  rite  he  had 
commenced,  he  created  a  terrible  Asura  hostile  to  Indra."" 
Made  of  the  libations  he  had  poured  on  the  sacred  fire,  that 
Asura  was  called  Mada,  of  mouth  gaping  wide.  Even  such  was 
the  Asura  that  the  great  ascetic  created  with  the  aid  of  Man- 
tras.    There  were  a  thousand   teeth    in    his    mouth,  extending 


P<irva.]  ANUCASANA  PABTA.  737 

for  a  hunflred  Yojanas."^  Of  terrible  mien,  his  fangs  were  two 
hundred  Yr^janas  in  length.  One  of  his  cheeks  rested  on  the 
Earth  and  the  other  touched  the  Heavens.-^  Indeed,  all  the 
gods  with  Vasava  seemed  to  stand  at  the  root  of  that  great 
Asura's  tongue,  even  as  fishes  when  they  enter  into  the  wide 
open  mouth  of  a  leviathan.-"  While  standing  within  the 
mouth  of  Mada,  the  gods  held  a  quick  consultation  and  then 
addressing  Indra,  said, — Do  thou  soon  bend  thy  head  in  re- 
verence unto  this  regenerate  personage  !^°  Freed  from  every 
scruple,  we  shall  drink  Soma  with  the  AQwins  in  our  com- 
pany ! — Then  Cakra,  bowing  down  his  head  unto  Chyavana, 
obeyed  his  behest.^^  Even  thus  did  Chyavana  make  the 
Acjwins  drinkers  of  Soma  with  the  other  gods.  Calling  back 
Mada,  the  Rishi  then  assigned  him  the  acts  he  was  to  do.^^ 
That  Soma  was  commanded  to  take  up  his  residence  in  dice, 
in  hunting,  in  drinking,  and  in  women.  Hence,  O  king, 
those  men  that  betake  themselves  to  these,  meet  with  des- 
truction, without  doubt.^*  Hence,  one  should  always  cast  off 
these  faults  to  a  great  distance.  Thus,  0  king,  I  have  narrated 
to  thee  the  feat  achieved  by  Chyavana.  Shall  I  go  on  ?  Or, 
will  you  say  anything  in  reply  ?  Is  there  a  K.shatriya  that  ia 
higher  than  the  Brahmana  Chyavana  ? — '  "3*-35 


Section  CLVII. 

"Bhishma  said,— 'Hearing  these  words  of  the  god  of  wind, 
Arjuna  remained  silent.  At  this,  the  god  of  wind  once  mora 
addressed  him,  saying, — When  the  denizens  of  Heaven,  with 
Indra  at  their  head,  found  themselves  within  the  mouth  of 
the  Asura  Mada,  at  that  time,  Chyavana  took  away  from 
them  the  Earth.^"-  Deprived  previously  of  Heaven  and  now 
shone  of  the  Eq.rth  also,  the  gods  became  very  cheerless.  In- 
deed, those  high-souled  ones,  afflicted  with  grief,  then  threw 
themselves  unreservedly  upon  the  Grandsire's  protection.' 

"  'The  gods  said,— 0  thou  that  art  adored  by  all  creatures 
of  the  universe,  the  Earth  has  been  taken  away  from  us  by 
Chyavana,  while  we  have  been  deprived  of  Heaven  by  the 
Kapas,  0  puissant  qne  ! — * 

(     98     J 


7S8  MAHABHARATi)  [AnucSsanikA 

" ' — Brahman  said, — Ye  denizens   of  Heaven,  do  you,  witfe 
Indra  at  your  head,  repair  quickly  and   seek  the   protection  of 
the  Brahmanas.     By  gratifying  them  you  will   succeed    in    re- 
gaining both  the  regions  as    before  !''— Ttius  instructed    by   the 
Grandsire,  the  deities  repaired  to  the    Brahmanas   and   became 
suppliants  for   their   protection.     The   Brahmanas   replied,  en- 
quiring,— Whom  shall  we  subjugate  ? — Thus  asked,  the  deities 
said  unto  them, — Do    ye   subjugate   the    Kapas  !^ — The    Brah- 
manas then  said, — Bringing  them  down  on  the    Earth  first,  we 
shall  speedily   subjugate   them  ! — After   this,    the   Brahmanas 
commenced  a  rite  having  for  its  object    the   destruction    of  the 
Kapas.     As   soon   as   this   was   hea,rd  of  by   the    Kapas,   they 
immediately  despatched  a    messenger   of  theirs,  named   Dhani, 
unto  those  Brahmanas.^     Dhani,  coming  to  them   as   they    sat 
on   the    Earth,   thus   delivered   to   them   tVe    message   of  the 
Kapas, — The  Kapas  are  even  like   you  all !     (They  are  not  in- 
ferior to  any  of  you).     Hence,  what  will  be  the  effect   of  these 
rites  which  you   seem   to   be   bent   upon   achieving  ?®    All   of 
them  are  well   conversant   with   the   Vedas   and   possessed   of 
wisdom.    All  of  them  are   mindful   of  sacrifices.     All   of  them 
have  Truth  for  their  vow,  and    for   these    reasons   all   of  them 
are  regarded  as  equal  to  great    Rishis.^     The  goddess   of  Pros- 
perity sports   among   them,  and    they,  in    their   turn,  support 
her  with  reverence.     They  never   indulge    in   acts   of  fruitless 
congress  with  their  wives,   and  they  never  eat  the  flesh  of  such 
animals  as  have    not   been    killed    in    sacrifices.^"     They    pour 
libations   on   the  blazing   sacrificial    fire    (every  day)   and    are 
obedient  to  the  behests   of  their  preceptors  and  seniors.     All  of 
them  are  of  souls  under  perfect   control,  and    never   take   any 
food  without  dividing   it  duly    among   their   children."     They 
alwavs  proceed  on  cars  and   other   vehicles  together   (without 
any  of  them  riding  his  own  vehicle    while   others  journey   on 
foot).   They  never  indulge  in  acts  of  congress  with  their  spouses 
when  the  latter  are  in   the    midst    of  their   functional    period- 
They  all  act  in  such  a  way  as  to   attain    to   regions   of  felicity 
hereafter.     Indeed,  they   are  always  righteous  in  their  deeds.^'' 
When  women   quick    with    child,  or  old  men   have  not  eaten, 
they  never  eat  anything    themselves.     They  never  indulge   in 


Parva.]  anucasvna  parvi.  73» 

play  or  sports  of  any  kind  in  the  forenoon.  They  never  slocp 
during  the  day."  When  the  Kapas  have  these  and  many 
other  virtues  and  accomplishments,  why,  indeed,  would  you 
seek  to  subjugate  them  ?  You  should  abstain  from  the  en- 
deavour !  Verily,  by  such  abstention  ye  would  achieve  what 
is  for  your  good  ! — ^* 

" 'The  Brahmanas  said,— Oh,  we  shall  subjugate  the  Ka- 
pas '  In  this  matter,  we  are  at  on©  with  the  deities.  Hence, 
the  Kapas  deserve  slaughter  at  our  hands.  As  regards  Dha- 
nin,  he  should  return  whence  he  came!" — After  this,  Dhanin, 
returning  to  the  Kapas,  said  unto  them, — The  Brahmanas  are 
not  disposed  to  do  you  any  good  ' — Hearing  this,  all  the  Kapas 
took  up  their  weapons  and  proceeded  towards  the  Brah- 
manas." The  Brahmanas,  beholding  the  Kapas  advancing 
against  them  with  the  standards  of  their  cars  upraised,  forth 
with  created  certain  blazing  fires  for  the  destruction  of  the 
life-breaths  of  the  Kapas."  Those  eternal  fires,  created  with 
the  aid  of  Vedic  Mantras,  having  effected  the  destruction  of 
the  Kapas,  began  to  shine  in  the  firmament  like  so  many 
(golden)  clouds.^^  The  gods,  having  assembled  together  in 
battle,  slew  many  of  the  Dfinavas.  They  did  not  know  at 
that  time  that  it  was  the  Brfihmanas  who  had  effected  their 
destruction.^*  Then  Narada  of  great  energy,  coming  there, 
O  king,  informed  the  deities  how  their  foes,  the  Kapas,  had 
Ibeen  really  slain  by  the  Brahmanas  of  mighty  energy  (and 
not  by  the  deities  themselves).""  Hearing  these  words  of 
Nurada,  the  denizens  of  Heaven  became  highly  gratified. 
They  also  applauded  those  regenerate  allies  of  theirs  that  were 
possessed  of  great  fame.-^  The  energy  and  prowess  of  the 
deities  then  began  to  increase,  and  worshipped  in  all  the 
worlds,  they  acquired  also  the  boon  of  immortality  !'" — After 
the  god  of  wind  had  said  these  words,  king  Arjuna  v/orshipped 
him  duly  and  addressing  him  answered  in   these    words.     Hear, 

0  mighty  armed  monarch,  what  Arjuna  said  !' — '^ 

"'Arjuna  said, — 0  puissant  god,  always  and  by  all  means  da 

1  live  for  the  Brahmanas  !  Devoted  to  them,  I  worship  them 
always  !-*  Through  the  grace  of  Dattatreya  I  have  obtained 
this  might  of  mine  !     Through  his  grace   I  have  been   able   tfl 


740  MAHABHARATA.  [Anucfiaanika 

accomplish  great  feats  in  the  world  and  achieve  high  merit  '.-^ 
Oh,  I  have,  with  attention,  heard  the  achievements,  0  god  of 
wind,  of  the  Brahmanas  with  all  their  interesting  details  as 
recited  by  thee  truly  ! — -® 

"  'The  god  of  wind  said, — Do  thon  protect  and  cherish  the 
Brahmanas,  in  the  exercise  of  those  Kshatriya  duties  which  are 
thine  by  birth.  Do  thou  protect  them  even  as  thou  protectest 
thy  own  senses  !  There  is  danger  to  thee  from  the  race  of 
Bhrigu !  All  that,  however,  will  take  place  on  a  distant 
day  !— ' "" 


Section  CLVIII. 

"Yudhishthira  said, — 'Thou  always  worshippest,  0  king, 
Brahmanas  of  praiseworthy  vows.  What,  however,  is  that 
fruit  seeing  which  thou  worshippest  them,  0  king  ?^  0  thou 
of  high  vows,  beholding  what  prosperity  attaching  to  the 
worship  of  the  Brahmanas  dost  thou  worship  them  ?  Tell  me 
all  this,  0  thou  of  mighty  arms  !'" 

"Bhishma  said, — Here  is  Ke9ava  endued  with   great  intelli- 
gence.    He  will  tell  thee  everything.     Of  high  vows   and   en- 
dued with  prosperity,  even    he  will    tell    you    what   the   pros- 
perity is  that   attaches   to   the   worship   of  Brahmanas.*     My 
strength,  ears,  speech,  mind,  eyes,  and  that  clear   understand- 
ing of  mine,  (are  all  clouded  today).     I  think    the   time  is  not 
distant  when    I   shall  have   to   cast   off  my   body.     The    Sun 
seems  to  me  to  go  very  slowly.**     Those  high   duties,  0   king, 
that  are  mentioned  in  the  Puranas   as  observed  by    Brahmanas 
and  Kshatriyas  and  Vai^yas  and  Cudras,  have  all  been    recited 
by  me.     Do  thou,  O  son  of  Pritha,  learn    from   Krishna   what 
little  remains  to  be  learnt   on   that  head  !^     I   know    Krishna 
truly.     I  know  who  he  is  and  what  his   ancient    might    is.     0 
chief  of  the  Kauravas,  Kegava  is  of  immeasurable  soul.     When- 
ever doubts  arise,  it  is  he  who    upholds   Righteousness  then.f* 


*  To  an  afflicted  person  tlie  day  seem  long. — T. 

+  The  sense  is  that  it  is  this  Kegava  vho  upholds  the  cause  of  Right- 
eousness   when  dangers  overtake  it,    Comp.   *Yada  yada  hi  Dharma«y» 


■Farva.]  INUCASANl  J»ARVA.  741 

It  is  Kmhna  who  created  the  Eirbh.  welkin,  and  Ilewen. 
Indeed,  the  Earth  has  sprung  from  Krishna's  body.  Of  terri- 
ble prowess  and  existing  from  the  beginning  of  time,  it  is 
Krishna  who  became  the  mighty  Boar  and  raised  the  sub- 
merged Earth.  It  is  He  who  created  all  the  points  of  tho 
compass,  together  with  all  the  mountains.^  Below  Hiui  are 
the  welkin,  Heaven,  the  four  cardinal  points,  and  the  four 
subsidiary  puifcs.  It  is  from  Him  that  the  entire  creation  has 
flowed.  It  is  He  who  has  created  this  ancient  universe." 
In  His  navel  appeared  a  Lotus,  Within  that  Lotus  sprang 
Brahman  himself  of  immeasurable  energy.  It  was  Brahman, 
O  son  of  Pritha,  who  rent  that  darkness  which  existed  sur- 
passing the  very  ocean  (in  depth  and  extent)."  In  the  Krita 
age,  O  Partha,  Krishna  existed  (on  the  Earth)  in  the  form  of 
Righteousness.  In  the  Treta  age,  he  existed  in  the  form  of 
Knowledge.  In  the  Dwapara  age,  he  existed  in  the  form  of 
might.  In  the  Kali  age  he  came  to  the  Earth  in  the  form  of 
unrighteousness.^"  It  is  He  who  in  days  of  yore  slew  tho 
Daityas.  It  is  He  who  is  the  Ancient  God.  It  is  He  who 
ruled  the  Asuras  in  the  form  of  their  Emperor  (Valin).  It  is 
He  who  is  the  Creator  of  all  beings.  It  is  He  who  is  also  the 
future  of  all  created  Beings.  It  is  He  who  is  also  the  pro- 
tector of  this  universe  fraught  with  the  seed  of  destruction.** 
When  the  cause  of  Righteousness  languishes,  this  Krishna 
takes  birth  in  tlie  race  of  either  the  gods  or  among  men. 
Staying  on  Righteousness,  this  Krishna  of  cleansed  soul  (on 
such  occasions)  protects  both  the  higher  and  the  lower  worlds." 
Sparing  those  that  deserve  to  be  spared,  Krishna  sets  himself 
to  the  slaugliter  of  the  Asuras,  0  Partha  !  It  is  he  who  is  all 
acts  proper  and  improper  and  it  is  he  who  is  the  cause.  It  is 
Krishna  who  is  the  act  done,  the  act  to  be  done,  and  the  act 
that  is  being  done.  Know  that  that  illustrious  one  is  Rahu 
and  Soma  and  Cakra.*^  It  is  he  that  is  Vi(;wakarman.  It  is 
he  that  is  of  universal  form.  He  is  the  destroyer  and  he  is  the 
Creator  of  the  universe.     He  is  the  wielder  of  the  Cula  (lance); 

&c.'  in  the  Gita.     It  does  not  mean  that  when  doubts  are   entertained  by- 
persons  on  questions  of  morality,  it  is  Kccava  who  dispels  them. — T, 


7^2  MAHABHARA.TA.  [AnucH&dtiika 

He  is  of  human  farm  ;  and  He  is  of  terrible  form.  AH  crea- 
tures sing  his  praises,  for  he  is  known  by  his  acts.^*  Hundreds 
of  Gandharvas  and  Apsaras  and  deities  always  accompany  him. 
The  very  Rakshasas  hymn  his  praises.  He  is  the  Enhancer  of 
Wealth  ;  He  is  the  one  victorion  Being  in  the  universe.^^  In 
Sacrifices,  eloquent  men  hymn  His  praises.  The  singers  of' 
Samans  praise  him  by  reciting  the  Rathantaras.  The  Brah- 
manas  praise  him  with  Vedic  Mantras.  It  is  unto  him  that- 
the  sacrificial  priests  pour  their  libations.^"  The  deities  with 
Indra  at  their  head  hymned  his  praises  when  he  lifted  up  the 
Gobardhana  mountains  for  protecting  the  cowherds  of  Brinda- 
van  against  the  incessant  showers  that  Indra  poured  in  rage. 
He  is,  0  Bharata,  the  one  Blessing  unto  all  creatures.  He/ 
O  Bharata,  having  entered  the  old  Brahma-cave,  beheld  from 
that  place  the  original  cover  of  the  world  in  the  beginning  of 
Time.*^''  Agitating  all  the  Danavas  and  the  Asuras,  this 
Krishna  of  foremost  feats  rescued  the  Earth,  It  is  unto  Him 
that  people  dedicate  diverse  kinds  of  food.  It  is  unto  Him 
that  the  warriors  dedicate  all  kinds  of  their  vehicles  at  the 
time  of  war."  He  is  eternal,  and  it  is  under  that  illustrious 
one  that  the  welkin,  Earth,  Heaven,  all  things  exist  and  stay. 
He  it  was  who  caused  the  vital  seed  of  the  gods  Mitra  and 
Varuna  to  fall  within  a  jar,  whence  sprang  the  Rishi  known 
by  the  name  of  Va(;ishtha.-^^  It  is  Krishna  who  is  the  god  of 
wind  ;  it  is  he  who  is  the  puissant  A(;wins  ;  it  is  he  who  is  that 
first  of  gods,  viz.,  the  Sun  possessed  of  a  thousand  rays.  It 
is  he  by  whom  the  Asuras  have  been  subjugated.  It  is  he  who 
covered  the  three  worlds  with  three  steps  of  his.^**  He  is  the 
soul  of  the  deities  and  human  beings,  and  Pitris.  It  is  he  who 
is  the  Sacrifice  performed  by  those  persons  that  are  conversant 
with  the  rituals  of  sacrifices.  It  is  he  who  rises  every  day  in 
the  firmament  (in  the  form  of  the  Sun)  and  diviaes  Time  into 
day  and  night,  and  courses  for  half  the  year  northwards  and 
for  half  the  year  southwards."^  Innumerable  rays  of  light 
emanate  from  him  upvvards  and  downwards  and  transversely 
and    illumine    the    Earth.     Brahmanas    conversant    with   the 

*  Refers  to  the  exi«tcTiice  of  Brahma  -when  all  else  i'^  noiight.— T. 


f-arva.]  anoca.sa.na  parva.  743 

Vedas  adore  him.     Takinp;  a  portion  of  his  rays  the  Sun  shines 
in   the  firmament."'     ]\[outh  after  month,  the  sacriiicer  ordains 
him  a.s  a   sacrifice.     Regenerate    persons   conversant    with   the 
Vedas  sing  hi.s  praises  in  sacrifices  of  all  kinds.     He  it   is    that 
constitutes  the  wheel  of  the  year,  having  three  naves  and  seven 
horses  to  drag  it.     It  is  in  this  way  that  he  supports  the    triple 
mansion  (of  the  seasons).-^     Endued    with   great   energy,  per- 
vading all  things,  the  foremost  of  all  creatures,  it  is  Krishna  who 
alone  upholds  all  the  worlds.     He  is  the   Sun,  the   dispeller   of 
all   darkness.     He    is   the   Creator   of  all.     Do   thou,  0    hero, 
approach  that  Krishna  !"*     Once    on    a   time,  the    high-souled 
and  puissant  Krishna  dwelt,  for  a  while,  in  the  form  of  Agni  in 
the  forest  of  Khandava  among  some  straw  or  dry   grass.     Soon 
was  he  gratified  (fur  he  consumed  all    the    medicinal    herbs   in 
that   forest).     Capable   of  going   everywhere   at    will,  it    Avas 
Krishna  who,  having  subjugated    the    Rakshasas   and    Uragas, 
poured    them   as    libations     upon    the     blazing   fire."'^      It    is 
Krishna  who   gave    unto   Arjuna   a    number   of  white   steeds. 
It  is  he    who   is   the    creator   of  all   steeds.     This   world    (or, 
human   life)   represents    his   car.     He   it   is   that   yokes    that 
car   for   setting    it    in    motion.      That   car   has   three    wheels 
{viz.,  the  three  attributes  of  Sattwa,  Rajas,  and  Tamas)."'     It 
has  three  kinds  of  motion  (for  it  goes   upwards   or   downwards 
or  transversely,  implying   superior,  inferior,  and   intermediate 
birth  as  brought  about  by  acts).     It  has  four   steeds   yoked    to 
it,  {viz.,  Time,  Predestiny,  the  will    of  the   deities,  and    one's 
own    will).      It   has   three   naves,  (white,   black,  and    mixed, 
implying  good  acts,  evil  acts,  and    acts   that   are   of  a    mixed 
character)."^     It  is  this  Krishna  who  is  the   refuge   of  the   five 
original  elements  with  the   sky    among   them.     It    is   he    who 
created  the  Earth  and  Heaven    and    the   space    between.     In- 
deed, it  is  this   Krishna   of  immeasurable   and   blazing   energy 
who  has  created    the    forests   and    the    mountains.     It    is    thw 
Krishna  who,  desirous  of  chastising  Cakra    who    was   abotit   to 
hurl  his  thunder  at  him,  crossed    the  rivers   and    at  once    para- 
lysed him.     He  is  the  one  great  Indra    that   is    adored    by    the 
Brahmanas  in  great  sacrifices  with   the  aid    of  a   thousand   old 
Richs.^^     It  was  this  Krishna,  0  king,  who   alone    was  able  to 


7*4  mahabhirata;  [AnucUaniJca 

keep  the  Rishi  Durvasas  of  great  energy  as  a  guest  for  sometime 
in  his  house.  He  ia  said  to  be  the  one  ancient  Rishi.  He  is 
the  Creator  of  the  universe.  Indeed,  he  creates  everything 
from  his  own  nature.'^®  Superior  to  all  the  deities,  it  is  he 
who  teaches  all  the  deities.  He  scrupulously  observes  all 
ancient  ordinances.  Know,  0  king,  that  this  Krishna,  who 
is  called  Vicjwaksena,  is  the  fruit  of  all  acts  that  relate  to  plea- 
sure, of  all  acts  that  are  founded  on  the  Vedas,  and  of  all  acts 
that  appertain  to  the  world.^**  He  is  the  white  rays  of  light 
that  are  seen  in  all  the  worlds.  He  is  the  three  worlds.  He 
is  the  three  Regents  of  all  the  worlds.  He  is  the  three  sacri- 
ficial fires.  He  is  the  three  Vyahritis ;  indeed,  this  son  of 
Devaki  is  all  the  gods  together.^*  He  is  the  Year  ;  He  is  the 
Seasons  ;  He  is  the  Fortnights  ;  He  is  the  Day  and  the  Night  ; 
He  is  those  divisions  of  time  which  are  called  Kalas,  and 
Kashthas,  and  Matras,  and  Muhurtas,  and  Lavas,  and  Ksha- 
nas.  Know  that  this  Vishwaksena  is  all  these.^^  The  Moon 
and  the  Sun,  the  Planets,  the  Constellations,  and  the  Stars, 
all  the  Parva  days,  including  the  day  of  the  full  moon,  the 
conjunctions  of  the  constellations,  and  the  seasons,  have,  0  son 
of  Pritha,  flowed  from  this  Krishna  who  is  Vishwaksena.^* 
The  Rudras,  the  Adityas,  the  Vasus,  the  A(jwins,  the  Sadhyaa 
the  Vi9wedevas,  the  diverse  Maruts,  Prajapati  himself,  the 
mother  of  the  deities,  viz.,  Aditi,  and  the  seven  Rishis,  have 
all  sprung  from  Krishna.^*  Transforming  himself  into  the 
"Wind,  he  scatters  the  universe.  Of  universal  form,  he  becomes 
Fire  that  burns  all  things.  Changing  himself  into  Water,  he 
drenches  and  submerges  all,  and  assuming  the  form  of  Brahman, 
he  creates  all  the  diverse  tribes  of  animate  and  inanimate  crea- 
tures.^^ He  is  himself  the  Veda,  yet  he  learns  all  the  Vedas. 
He  is  himself  all  the  ordinances,  yet  he  observes  all  the  or- 
dinances that  have  been  laid  down  in  matters  connected  with 
Righteousness  and  the  Vedas  and  that  force  or  might  which 
rules  the  world.  Indeed,  know,  0  Yudhishthira,  that  this 
Kecjava  is  all  the  mobile  and  immobile  universe.^*  He  is  of 
the  form  of  the  most  resplendent  light.  Of  universal  form, 
this  Krishna  is  displayed  in  that  blazing  effulgence.  The  ori- 
ginal cause   of  the   soul   of  all   existent   creatures,,  he   at   first 


Parva.]  inucasana  parva.  74.3 

•created  the  wafeets.  Afterwards  he  created  this  universe.''' 
Know  that  this  Krishna  is  Vishnu.  Know  that  he  is  the  soul 
of  all  the  universe.  Know  that  he  is  all  the  seasons  ;  he 
is  these  diverse  wonderful  visitations  of  Nature  which  we 
see  ;  he  Ls  the  clouds  that  pour  rain  and  the  lightning  that 
flashes  in  the  sky.  He  is  the  elephant  Airavata.  In  fact, 
he  is  all  the  immobile  and  mobile  universe.^^  The  abode  of 
the  universe  and  transcending  all  attributes,  this  Krishna  is 
Vasudeva.  When  he  becomes  Jiva  he  comes  to  be  called  San- 
karshana.  Next,  he  transforms  himself  into  Pradyumna  and 
then  into  Aniruddha.  In  this  way,  the  high-souled  Krishna, 
who  has  himself  for  his  origin,  divides  (or  displays)  himself 
in  fourfold  form.^^  Desirous  of  creating  this  universe  which 
consists  of  the  fivefold  primal  elements,  he  sets  himself  to  his 
task,  and  causes  it  to  go  on  in  the  fivefold  form  of  animate 
«xistence  consisting  of  deities  and  Asuras  and  human  beings 
and  beasts  and  birds.  He  it  is  that  then  creates  the  Earth 
and  the  Wind,  the  Sky,  Light,  and  also  Water,  0  son  of 
Pritha  !*°  Having  created  this  universe  of  immobile  and 
mobile  objects  distributed  into  four  orders  of  being  (viz.,  vivi- 
parous, oviparous,  vegetable,  and  filth-born),  he  then  created 
the  Earth  with  her  fivefold  seed.  He  then  created  the  firma- 
ment for  pouring  copious  showers  of  water  on  the  Earth.*** 
Without  doubt,  O  king,  it  is  this  Krishna  who  has  created 
this  universe.  His  origin  in  his  own  self ;  it  is  he  who  cau.ses 
all  things  to  exist  through  his  own  puissance.  He  it  is  that 
has  created  the  deities,  the  Asuras,  the  human  beings,  the 
worlds,  the  Rishis,  the  Pitris,  and  all  creatures.  Desirous  of 
creating,  that  Lord  of  all  creatures  duly  created  the  whole 
universe  of  life.  Know  that  good  and  evil,  mobile  and  immo- 
bile, have  all  flowed  from  this  one  who  is  Vishwakscna. 
Whatever  exists,  and  whatever  will  spring  into  existence,  all 
is  Ke(;ava.  This  Krishna  is  also  the  death  that  overtakes  all 
creatures  when  their  end  comes.  He  is  eternal  and  it  is  he 
who  upholds   the   cause   of  Righteousness.     Whatever   existed 


♦  The  fivefold  seed  consi.t^  of  tlie  fotir   orders  of  creaturM  and   acts 
which  determine  th«  conditions  of  all  Beings.— T.  . 

I     94     ] 


746  UABABHAbita!  [Anugdsanik& 

in  the  past,  and  whatever  we  do  not  know,  verily,  all  that 
also  is  this  Vishwaksena.*^"**  Whatever  is  noble  and  meri- 
torious in  the  universe,  indeed,  whatever  of  good  and  of  evil 
exists,  all  that  is  Ke9ava  who  is  inconceivable.  Hence,  it  is 
absurd  to  think  of  anything  that  is  superior  to  Ke9ava.*^ 
Ke(java  is  even  such.  More  than  this.  He  is  Narayana,  the 
highest  of  the  high,  immutable  and  unfading.  He  is  the 
eternal  and  immutable  cause  of  the  entire  mobile  and  immo- 
bile universe  with  its  beginning,  middle,  and  end,  as  also  of 
all  creatures  whose  birth  follows  their  wish  !'  "** 


Section  CLIX. 

"'Yudhishthira  said, — 'Do  thou  tell  us,  0  slayer  of  Madhu, 
\v-hat  the  prosperity  is  that  attaches  to  the  worship  of  the 
Brahmanas  !  Thou  art  well  conversant  with  this  topic. 
Verily,  our  grandsire  knows  thee  !'^ 

"Vasudeva  said, — 'Hear,  0  king,  with  rapt  attention,  to  me, 
O  chief  of  Bharata's  race,  as  I  recite  to  thee  what  the    merits 
of  the  Brahmanas  are,  in   accordance   with   truth,   0  foremost 
one  of  Kuru's  race  !^     Once  on  a  time   while  I   was  seated   at 
Dwaravati,  O   delighter   of  the    Kurus,  my   son   Pradyumna, 
enraged  by  certain  Brahmanas,  came  to  me  and  said,^ — 0  slayer 
of  Madhu,  what  merit  attaches  to   the   worship   of  the   Brah- 
manas ?      Whence   is   their   lordship   derived   both   here  and 
hereafter  ?*      O   giver   of  honors,  what   rewards  are   won   by 
constantly  worshipping  the  Brahmanas  ?     Do  thou   kindly   ex- 
plain this  clearly  to  me,  for  my  mind   is    disturbed   by  doubts 
in  respect  of  this  !^ — When  these    words  were   addressed  to  me 
by  Pradyumna,  I   answered    him   as   follows.     Do   thou   hear, 
O   king,  with   close   attention,  what   those   words    were  !^ — 0 
child  of  Rukmini,  listen  to  me  as  I   tell  thee   what   the   pros- 
perity is  that  one  may  win   by   worshipping   the   Brahmanas  ! 
When  one  sets   oneself  to   the   acquisition    of  the   well-known 
;aggregate  of  three  {viz.,  Righteousness,  Wealth,  and  Pleasure), 
or  to  the  acquisition  of  Emancipation,  or  to   that  of  fame   and 
prosperity,  or  to  the  treatment  and  cure   of  disease,  or   to   the 
worship  of  the  deities   and   the    Pitris,  one   should    take   care 


i 


Farva.]  anucasana  paata.  7^7 

to  gratify  the  regenerate  on  es.     They  are   each   a    king   Soma 
(that  sheds  such  agreable  li  ght  in    the  firmament).     They   are 
the  dispensers  of  happiness  and  misery/"®     O  child  of  Rukmini, 
whether   in   this   or   in    the    next    world,    0    son,  everything 
agreeable  has  its  origin  in  the   Brahmanas.     I   have   no   doubt 
in  this  !'     From  the  worship   of  the   Brahmanas   flow    mighty 
achievements  and  fame  and  strength.     The  denizens   of  all  the 
worlds,  and  the  Regents   of  the  universe,  are   all    worshippers 
of  Brahmanas.^**     How  then,  0  son,  can    we   disregard    them, 
filled  with  the  idea  that  we  are  lords  of  the  Earth  ?    O  mighty- 
armed  one,    do  not  suffer  thy  wrath  to  embrace  the   Brilhmanas 
as  its   object.^^     In  this   as   also   the   next   world,  Brahmanas 
are  regarded  as   great    Beings.     They   have   direct   knowledge 
of  everything   in   the   universe.     Verily,  they   are   capable   of 
reducing  everything  into  ashes,  if  angry.*^     They   are   capable 
of  creating  other  worlds   and    other   Regents    of  worlds   (than 
those   that    exist).     Why   then   should    not   persons   who   are 
possessed  of  energy  and  con-ect   knowledge   behave   with   obe- 
dience and  respect  towards   them  ?^*     Formerly   in    my    house, 
O  son,  dwelt  the  Brahmana   Durvasas   whose   complexion    was 
green  and  tawny.     Clad  in  rags,  he  had   a   stick    made   of  the 
Vilwa  tree.*     His  beard    was  long  and   he   was   exceedingly 
emaciated.^*     He  was  taller  in  stature  than  the   tallest  man  on 
Earth.     Wandering  over  all  the    worlds,  viz.,  that    which   be- 
longs to  human  beings  and  those  that  are   for   the   deities  and 
other  superior  beings,^^  even  this  was  the  verse  which   he   sang 
constantly  among  assemblies  and    in    public   squares. — Who   is 
there  that  would  cause  the  Brahmana  Durvasas  to   dwell  in  his 
house,  doing   the   duties   of    hospitality    towards   him  ?"     He 
becomes  enraged  with  every  one  if  he  finds   even   the   slightest 
transgression  !     Hearing  this   regarding    my  disposition,  who  is 
there  that  will  give  me  refuge  ?"     Indeed,  he  that  would   giv« 
me  shelter  as  a  guest  should  not  do  anything   to   anger    me  ! — 
When  I  saw  that  no  one  ventured  to  give   him   shelter  in   his 
house,  I  invited  him  and  caused  him  to  tokc  up   his   residence 
in  my  abode.^^     On  certain  days  he  would   eat   the   food   suffi- 

f  Ji^gk  marmQloSi  Liniu—T, 


748  MAHAiuiABATA.  [Anuortsunika 

cient  for  the  needs   of  thousands   of  persons.     On  certain  other 
days  he  would  eat  very  little.     On  some  days  he  would  go  out  of 
my  house  and  would  not  return.^^     He  would  sometimes   laugb 
without  any  ostensible  reason  and  sometimes  cry  as   causelessly. 
At  that  time  there  was  nobody    on  Earth    that    was   equal   to 
him  in    years.^''     One   day,  entering   the    quarters   that   were 
assigned  to  him,  he  burnt  all  the   beds  and    coverlets   and   all 
the    well-adorned   damsels   that    were    there   for  serving   him. 
Doing  thi?,  he  went   out."^     Of  highly    praiseworthy   vows,  he 
met  me  shortly  after  this  and  addressing  me,  said, — 0  Krishna, 
I  wish  to  eat  frumenty   without   delay  !^- — Having   understood 
his  mind  previously,  I  had  set    my  servants  to  prepare   every 
kind  of  food  and  drink.^^     Indeed,  many  excellent   viands   had 
been  kept  ready.     As  soon  as  I  was   asked,  I   caused   hot   fru- 
menty to  be   brought   and   offered   to  the  ascetic."*     Having 
eaten  some,  he  quickly   said    unto    me, — Do   thou,  0  Kri.'jhna, 
take  some  of  this  frumenty   and  smear  all  thy  limbs   with  it  l"^ 
— Without  any  scruple  I   did    as   directed.     Indeed,  with   the 
remnant  of  that   frumenty   I   smeared    my   body   and   head.^' 
The  ascetic  at  that   time  saw  thy  mother  of  sweet    face   stand- 
ing near.     Laughing  the  while,  he  smeared  her   body  also  with 
that  frumenty .^^     The  ascetic  then   caused    thy    mother,  whose 
body  was   smeared   over   with    frumenty,  to   be   yoked   unto  a 
car  without  any  delay.     Ascending  that  car  he   set   out   of  my 
house.^^      Endued    with    great     intelligence,    that   Brahmana 
blazed  with  effulgence  like   fire,  and   struck,  in    my   presence, 
my  Rukmini  endued    with   youth,  as   if  she    were   an    animal    . 
destined  to  drag  the  cars  of  human   beings.^^     Beholding   this,  * 
I  did  not  feel  the  slightest  grief  born   of  malice   or    the   desire 
to  injure  the  Rishi.     Indeed,  having  yoked  Rukmini  to  the  car, 
he  went  out,  desirous  of  proceeding  along  the  high   road  of  the 
city.^**     Seeing  that  extraordinary  sight,  some   Da9arhas,  filled  « 
with  wrath,  addressed  one  another  and    began    to  converse   in  M 
this  way  f^ — Who  else  is   there   on    Earth   that    would   draw  « 
breath  after  having  yoked  Rukmini  to  a  car  1     Verily,  let    the 
world  be  filled  with    Brahmanaa   only  !     Let    no   other   orders 
take  birth  here  l^'^    The  poison  of  a  virulent  snake  is  exceeding- 
ly keen.     Keener  than  poison   is  a   Brahmana,.    There    is    no 


Panmy]  anwcasana  parva.  749 

physician  for  a   person    fchafc   his   heen    bit    or   burnfe   by    the 
virulent  snake  of  a  Brahmana.*^ — As  the  irresistible    Diirvasas 
proceeded  on  the  car,  Rukmini   totered  on    the   road   and    fre- 
quently fell  down.     At  this  the  regenerate  Rlshi  became  angry 
and  began  to  urge  Rukmini  on  by  striking  her  with  the  whip.^* 
At  last,  filled  with   a    towering   passion,  the    Brahmana   leapt 
down  from  the   car,  and   fled   towards   the   south,  running   on 
foot,  over   a    pathless   ground.^"     Beholding   that   foremost   of 
Brahmanas  flying  along  the  pathless  ground,  we  followed    him, 
although  we  were  smeared    with   frumenty,  exclaiming   behind 
him, — Be  gratified  with  us,  0  holy  one  !^^ — Endued  with   great 
energy,    the   Brahmana,    seeing    me,    said, — 0    mighty-armed 
Krishna,  thou    hast   subdued    wrath    by    the    strength   of  thy 
nature  '^^     0  thou   of  excellent   vows,  I   have   not   found   the 
slightest  fault  in  thee  !     0  Govinda,  I  have  been  highly    grati- 
fied with  thee.     Do  thou  solicit  the  fruition    of  such  wishes   as 
thou  pleasest !"     Behold  duly,  0  son,  what  the  puissance   is   of 
myself  when  I  become   gratified  with   any    one.     As   long   a3 
deities  and  human  beings  will  continue   to   entertain   a   liking 
for  food,  so  long  will  every  one  among   them   cherish   the   same 
liking  for   thee   that   they   cherish    for   their   food !     As   long, 
again,  as  there  will  be  Righteousness  in  the    several    worlds,  so 
long  will    the   fame   of  thy   achievements   last  I'""^'*      Indeed, 
thy  distinction  will  last  so  long  in  the    three    worlds  !     0    Jan- 
arddana,  agreeable  thou  shalt  bo   to   all   persons  !"     Whatever 
articles  of  thine  have  been  broken  or   burnt   or   otherwise   des- 
troyed (by  me),  thou  shalt  see  restored,  0  Janarddana,  to  their 
former  state  or  they  will  reappear  oven   in    a   better   form  '*- — 
As  long  again,  0  thou  of  unfading   glory,  as  thou  wilt   wish  to 
live,  so  long  wilt   thou    have   no    fear   of  death   assailing   theo 
through  such  parts  of  thy   body   as   have   been    smoared    with 
the   frumenty   I   gave    thee '>'     O   son,    why   didst    thou    not 
smear  that  frumenty  on    the   soles  of  thy    feet    as   well  ?     By 
not  doing  it,  then  has  acted  in  a  way  that  is  not   approved   by 
me  ! — Even  these  were  the    words   that   he   said,  well    pleased 
with  me  on  that  occasion.     After    he    had    ceased    speaking,  I 
saw  that    my   body   became   endued    with    great   beauty   and 
splendour."    Unio  Rukmini  also,  the  Rishi,   well  pleased  with 


750  MAHABHARATA^  [Anui^asanika 

her,  said, — 0  beautiful  lady,  thou  shalt  be  the  foremost  one 
of  thy  sex  in  fame,  and  great  glory  and  achievements  will  be 
thine.  Decrepitude  or  disease  or  loss  of  complexion  will  never 
be  thine  !*'  Every  one  will  see  thee  e:ignged  in  waiting  upon 
Krishna,  possessed  as  thou  already  art  with  a  fragrant  odor 
which  is  always  present  in  thee.*®  Thou  shalt  become  the 
foremost  of  all  spouses,  numbering  sixteen  thousand,  of  Ke- 
9ava.  A.t  last,  when  the  time  comes  for  thy  departure  from 
the  world,  thou  shalt  attain  to  the  inseparable  companionship 
of  Krishna  hereafter  I" — Having  said  these  words  unto  thy 
mother,  the  Rishi  once  more  addressed  me  and  uttering  the 
following  words,  left  the  spot.  Indeed,  the  Rishi  Durvasas^ 
blazing  like  a  fire,  said,^'^ — 0  Ke^ava,  let  thy  understanding 
be  always  disposed  even  thus  towards  the  Brahmanas  ! — Verily 
after  uttering  these  words,  that  Brahmana  disappeared  there 
and  then  before  my  eyes.*^  After  his  disappearance,  I  took 
to  the  observance  of  the  vow  of  uttering  certain  Mantras 
silently  without  being  heard  by  anybody.  Verily,  from  that 
day  I  resolved  to  accomplish  whatever  behests  I  should  receive 
from  the  Brahmanas.^"  Having  adopted  this  vow,  0  son, 
along  with  thy  mother,  both  of  us,  with  hearts  filled  with 
joy  re-entered  our  palace.^^  Entering  our  house  I  saw  that 
everything  which  the  Rishi  had  broken  or  burnt  had  re- 
appeared and  become  new.*^"  Beholding  those  new  articles, 
which  had  besides  become  more  durable,  I  became  filled  with 
wonder.  Verily,  O  son  of  Rukmini,  from  that  day  forth  I 
have  always  worshipped  the  Brahmanas  in  my  mind  !^^ — Even 
this,  O  chief  of  Bharata's  race,  is  what  I  said  on  that  occasion 
regarding  the  greatness  of  those  Brahmanas  who  are  the  fore- 
most of  their  order.^*  Do  thou  also,  0  son  of  Kunti,  wor- 
ship the  highly  blessed  Brahmanas  every  day  with  gifts  of 
wealth  and  kine,  O  puissan  one  !"  It  was  in  this  way  that 
I  acquired  the  prosperity  I  enjoy — the  prosperity  that  is  born 
of  the  grace  of  Brahmanas.  Whatever,  again,  Bhishma  has 
said  of  me,  0  chief  of  the  Bharatas,  is  all  true  !'  "^^ 


Par^va.) 

Section  CLX. 

"Yudhishthira  said, — 'It  bohooveth  thee,  0  slayer  of  Madhu, 
to  expound  to  me  that  knowledge  which  thou  hast  acquired 
throui^h  the  grace  of  Durvfisas  !^  O  foremost  of  all  persons 
endued  with  intelligence,  I  desire  to  know  everything  about 
the  high  blessedness  and  all  the  names  of  that  high-souled  one 
truly  and  in  detail  !'*'' 

"Vasudeva  said, — I  shall  recite  to  thee  the  good  that  I 
have  acquired  and  the  fame  that  I  have  won  through  the  grace 
of  that  high-souled  one.  Verily,  I  shall  discourse  to  thee  on 
the  topic,  after  having  bowed  unto  Kaparddin.^  0  king, 
listen  to  me  as  I  recite  to  thee  that  Cata-Rudriya  which  I 
repeat,  with  restrained  senses,  every  morning  after  rising  from 
bed.*  The  great  lord  of  all  creatures,  viz.,  the  Grandsire 
Brahman  himself,  endued  with  wealth  of  penances,  composed 
those  Mantras,  after  having  observed  especial  penances  for  some 
time.  0  sire,  it  is  Cankara  who  created  all  the  creatures  in 
the  universe,  mobile  and  immobile.®  There  is  no  being  that 
is  higher,  0  monarch,  than  Mahadeva.  Verily,  he  is  the 
highest  of  all  beings  in  the  three  worlds.®  There  is  no  one 
who  is  capable  of  standing  before  that  high-souled  Being. 
Indeed,  there  is  no  Being  in  the  three  worlds  that  can  be 
regarded  as  his  equal.^  When  he  stands,  filled  with  rage,  on 
the  field  of  battle,  the  very  scent  of  his  person  deprives  all 
•foes  of  consciousness  and  they  that  are  not  slain  tremble  and 
fall  down.®  His  roars  are  terrible,  resembling  those  of  the 
clouds.  Hearing  those  roars  in  battle,  the  very  hearts  of  the 
deities  break  in  twain.'  When  the  wielder  of  Pinaka  be- 
comes angry  and  assuming  a  terrible  form  merely  casts  his  eye 
upon  deity,  Asura,  Gandharva,  or  snake,  that  individual  fails 
to  obtain  peace  of  mind  by  taking  shelter  in  the  recesses  of 
even  a  mountain  cave.  When  that  lord  of  all  creatures,  viz., 
Daksha,  desirous  of  performing  a  sacrifice,  spread  his  s.acrifice 
out,^°""  the  dauntless  Bhava,  giving  way  to  wrath  (at  Dakbha's 

*  Durvasas  is  regarded  as  a   portion    of  ^lahadeva.     The   qiiestion  of 
Yudlushthira,  therefore,  really  relates   to  Mahadeva   altliough  tiie  name 
that  occui'?   s  of  Dwrrasa?- — T. 


752  MAHABHiRATA,  [Anuc<lsanika 

slight  of  him),  pierced  (the  embodied^  sacrifice.  Shooting  his 
shaft  from  his  terrible  bow,  he  roared  aloud.^^  Indeed,  when 
Mahe9wara  became  angry  and  suddenly  pierced  with  his  shaft 
the  embodied  form  of  sacrifice,  the  deities  become  filled  with 
grief,  losing  happiness  and  tranquility  of  heart.^^  In  conse- 
quence of  the  twang  of  his  bowstring  the  whole  univerise 
became  agitated.  The  deities  and  the  Asuras,  0  son  of  Pritha, 
all  became  cheerless  and  stupefied.^*  The  Ocean  rolled  in 
agitation  and  the  Earth  trembled  to  her  centre.  The  hills 
and  mountains  began  to  move  from  their  bases  and  ran  on 
every  side.  The  vault  of  the  welkin  became  cracked.^^  All 
the  worlds  became  enveloped  in  gloom.  Nothing  could  be 
seen.  The  light  of  all  the  luminaries  became  darkened,  along 
with  that  of  the  Sun  himself,  0  Bharata  !^*  The  great  Rishis, 
penetrated  with  fear  and  desirous  of  doing  good  to  themselves 
and  the  universe,  performed  the  usual  rites  of  propitiation 
and  peace.^^  Meanwhile,  Rudra  of  terrible  prowess  rushed 
against  the  deities.  Filled  with  rage,  he  tore  out  the  eyes  of 
Bhaga.*^  Incensed  with  wrath,  he  assailed  Pushan  with  his 
foot.  He  tore  out  the  teeth  of  that  god  as  he  sat  employed  in 
eating  the  large  sacrificial  ball  (called  Puroda^a).^®  Trembling 
with  fear,  the  deities  bent  their  heads  to  Cankara.  Without 
being  appeased,  Rudra  once  more  placed  on  his  bowstring  a 
sharp  and  blazing  arrow.^^  Beholding  his  prowess,  the  deities 
and  the  Rishis  became  all  alarmed.  Those  foremost  of  gods 
began  to  pacify  him.^^  Joining  their  hands  in  reverence,  they 
began  to  recite  the  Cata-Rudriya  Mantras.  At  last  Mahe- 
9wara,  thus  praised  by  the  deities,  became  gratified.^^  The 
deities  then  assigned  a  large  share  (of  the  sacrificial  offerings) 
to  him.  Trembling  with  fear,  0  king,  they  sought  his  protec- 
tion.^' When  Rudra  became  gratified,  the  embodiment  of  sacri- 
fice, which  had  been  pierced  in  twain,  became  once  more  united. 
Whatever  limbs  of  his  had  been  destroyed  by  the  shafts  of 
Mahadeva,  became  once  more  whole  and  sound.'*  The  Asuraa 
possessed  of  great  energy  had  in  days  of  yore  three  cities  in  the 
firmament.  One  of  these  had  been  made  of  iron  ;  one  of  silver  ; 
and  the  third  of  gold.'^^  With  all  his  weapons,  Maghavat,  the 
chief  of  the  deities,  was  una'jle  to  pierce  those  cities.     Afflicted 


P&rva.]  1NUCA.SANA   PARTA.  7o?i 

by   the    Asuras,  all    the   deities  then  sought  the    protection  of 
the  great  Rndra.-^     Assembled  together  the  high-soulcd  deities 
addressed  hitn.  saying, — O  Rudra,  the  Asuras  threaten  to  exert 
their  destructive  influence    in    all    ticts  I"     Do    thou    slay    the 
Daityas  and  destroy  their  city  for  the    protection    of  the    three 
worlds,  0  giver  of  honors  ! — Thus   addressed    by   them,  he  re- 
plied, saying, — So  be    it  ! — and    then    made   Vishnu    his    ex- 
cellent shaft-head.-**     He  made  the  deity   of  fire  his   shaft-reed, 
and  Surva's  son  Yama  the  wings  of  that   shaft.     He  made  the 
Vedas  his  bow   and    the    goddess    Savittri   his    excellent    bow- 
string."^    And  he  made  the  Grandsire  Brahman   his  charioteer. 
Applying  all  these,  he  pierced    the    triple    city    of  the    Asuras 
with  that  shaft  of  his,  consisting   of  three  Parvans   and    three 
Calyas.*'"     Indeed,  O  Bharata,  the  Asuras    with   their   cities, 
were  all  burnt  by  Rudra  with    that   shaft   of  his    whose   com- 
plexion was  like  that  of  the  Sun  and  whose   energy   resembled 
that  of  the  fire  which  appears  at  the  end  of  the    Yuga  for  con- 
suming all    things.^^     Beholding   that    Mahadeva    transformed 
into  a  child  with  five  locks  of  hair  lying  on  the  lap   of  Parvati, 
the  latter  asked  the  deities  as   to    who    he    was.'"*^     Seeing   the 
child,  Cakra  became  suddenly  filled    with  jealousy   and    wrath 
and  resolved  to  kill  him   with    his   thunder.     The   child,  how- 
ever, paralysed  the  arm,  looking  like  a  mace    of  iron,  of  Indra 
with  the  thunderbolt  in  it.^^     The   deities   all   became    stupe- 
fied, and  they  could  not  understand  that    that    child    was   the 
Lord    of  the    universe.      Verily,  all    of  them,  along    with    the 
very    Regents   of  the    world,   found    their   intellects   stupefied 
in    the    matter    of  that    child    who    was    none    else   than    the 
Supreme  Being.^*     Then    the    illustrious   Grandsire   Brahman, 
reflecting  with  the  aid    of  his   penances,  found   out   that   that 
child  was  the  foremost  of  all    Beings,  the   lord    of  Uma,  Maha- 
deva of  immeasurable  prowess.     He   then    praised    the    Lord."' 
The  deities  also  began  to  hymn  the  praises   of  both    Uma   and 
Rudra.     The  arm    (which  had  been  paraly.sed)    of  the   slayer  of 
Vala  then  became  restored  to  its   former   state.'^     That    Malia- 


*  A  Parvani  is  a    knot.     Rpeds    and    bamboos    conaist    of  a    seriea  of 
knots.     The  ^pace  between  two  knots  id  called  a  Calya.— T. 
I     95     1 


754  mahabharata'.  [Anue^isanika 

dera,  taking  birth  as  the  Brahmana  Durvasas  of  great   energy, 
resided  for  a  long  time  at   Dwaravati   in    my    bouse.^^     While 
residing  in  my  abode  he  did  diverse  acts   of  mischief.     Though 
difficult  of  being  borne,  I  bore  them  yet  from    magnanimity  of 
heart.''^     He  is  Rudra  ;  he  is   Civa  ;  he  is  Agni ;  he  is   Sarva  ; 
he  is  the  vanquisher  of  all ;  he   is   Indra,  and   Vayu,  and    the 
AQwins  and  the  god  of  lightning.^^     He  is  Chandramas  ;  he  is 
I(;ana ;  he  is   Surya  ;  he   is   Varuna ;  he   is   Time ;  he   is   the 
Destroyer  ;  he  is  Death  ;  he  is  the  Day  and  the   Night  ;*°  he  is 
the  fortnight ;  he  is  the  seasons  ;  he   is  the   two   twilights;  he 
is  the  year.     He   is   Dhatri ;  and    he   is   Vidhatri ;  and    he   is 
Vi9vvakarman  ;  and  he  is  conversant  with  all   things.*^     He    is 
the  cardinal  points  of  the   compass   and   the   subsidiary   points 
also.     Of    universal    form,    he   is   of  immeasurable   soul.     The 
holy  and  illustrious  Durvasas  is  of  the  complexion  of  the   celes- 
tials.*^    He   sometimes    manifests   himself   singly;    sometimes 
divides  himself  into  two  portions;  and  sometimes  exhilits   him- 
self in    many,  a    hundred,  a   thousand,    a   hundred    thousand 
forms.*^     Even  such  is  Mahadeva.     He  is,  again,  that  god  who 
is  unborn.     In  even  a  hundred  years   one   cannot   exhaust   his 
'  merits  by  recitating  them.' " 


>44 


Section  CLXI. 

'Vasudeva  said, — '0  mighty-armed  Yudhishthira,  listen  to 
me  as  I  recite  to  thee  the  many  names  of  Rudra  as  also  the 
high  blessedness  of  that  high-souled  one.^  The  Rishis  describe 
Mahadeva  as  Agni,  and  Sthanu,  and  Mahe^wara  ;  as  one- 
eyed,  and  three-eyed,  of  universal  form,  and  Civa  or  highly 
auspicious.^  Brahman  as  conversant  with  the  Vedas  say  that 
that  god  has  two  forms.  One  of  these  is  terrible,  and  the 
other  mild  and  auspicious.  Those  two  forms,  again,  are  sub- 
divided into  many  forms.^  That  form  which  is  fierce  and 
terrible  is  regarded  as  identical  with  Agni  and  Lightning  and 
Surya.  That  other  form  which  is  mild  and  auspicious  is  iden- 
tical with  Righteousness  and  Water  and  Chandramas.*  Then, 
again,  it  is  said  that  half  his  body  is  fire  and  half  is  Soma 
(or  the  moa«).       That  form  of  his  which  is  mild  and    auspicious 


Fa.rva.]  andcasa;^a  PAavi.  7«5 

is  said  to  be    engageJ    in    the   practice   of  the   Brahmacharya 
vow.^     That  other  form  of  his  which    is    supremely    terrible    is 
engaged  in  all  operations  of  destruction  in    the    universe.     Be- 
cause he  is  great  (Mahat)  and  the  Supreme  Lord  of  all  (I^wara), 
therefore  he    is  called    IMahecjwara.*^     And  since    he    burns   and 
oppresses,  is  keen  and  fierce,  and    endued    with   great    energy, 
and  is  engaged  in  eating  flesh   and    blood    and    marrow,  he    is 
said  to  be  Rudra/     Since  he  is  the  foremost  of  all    tlie    deiiies, 
and  since  his   dominion    and    acqui^^itions    are    very   extensive, 
and  since  he  protects    the   extensive   universe,  therefore    he    is 
called  Mahadeva.^     Since  he  is  of  the  form   or  color   of  smoke, 
therefore  he  is  called  Dhurjjati.     Since  by  all  his   acts   he   per- 
forms sacrifices  for  alP  and  seeks    the   good    of  every    creature, 
therefore  he   is    called    Civa   or   the    auspicious   one.     Staying 
above  (in  the  welkin)  he  burns  the    lives   of  all    creatures   and 
is,  besides,  fixed  in  a    particular   route  from  which    he  does  not 
deviate.^**     His  emblem,  again,  is  fixed  and  immovable    for   all 
time.     He  is,  for  these  reasons,  called  Sthanu.     He    is   also   of 
multiform    aspect.     He    is   present,  past,  and    future. ^^     He  is 
mobile    and   immobile.     For   this    he    is   called   Vahuinipa    (of 
multiform    aspect).     The   deities   called   Vi^wedevas   reside  in 
his   body.     He   is,  for   this,    called     Vi^warupa    (of   universal 
form).^'     He  is  thousand-eyed  ;  or,  he   is    myriad-eyed  ;  or,  he 
has  eyes  on    all    sides    and   on    every    part    of  his    body.     His 
energy  issues  through  his  eyes.     There  is  no  end    of  his    eyes.'* 
Since  he  always  nourishes  all    creatures   and    sports    also    with 
them,  and  since  he    is   their    lord    or    master,  therefore   is    he 
called  Panupati  (the  lord  of  all  creatures).'^     Since  his  emblem 
is  always  observant  of  the  vow  of  Brahmacharya,  all  the  worlds 
worship  it  accordingly.     This  act  of  worship  is   said   to   gratify 
him  highly."     If  there  is  one  who   worships   him   by   creating 
his  image,  and  another  who  worships    his  emblem,  the  latter  it 
is  that  attains  to  great  prosperity    for   ever.'^     The    Rishis,  the 
deities,  the    Gandharvas,  and   the   Apsaras,  worship   that    em- 
blem of  his  which  is  ever  erect  and  u])raised."     If  his   emblem 
is  worshipped,  Mahe<;wara  becomes   highly    gratified    with    the 
worshipper.      Atfectionate   towards   his   devotees,    he    bestows 
happiness  upon  them  with  a   cheerful    soul.'*     Thia  grtat   god 


755  MAHABHARATA,  [Anucdsanika 

ioves  to  reside  in  crematoria  and  there  he  burns  and  consumes 
all  corpses.  Those  persons  that  perform  sacrifices  on  such 
grounds  attain  at  the  end  to  those  regions  which  have  been 
set  apart  for  heroes.^'^  Employed  in  his  legitimate  function, 
he  it  is  that  is  regarded  as  the  Death  that  resides  in  the 
bodies  of  all  creatures.  He  is,  again,  those  breatns  called 
Prana  and  Apana  in  the  bodies  of  all  embodied  beings.-"  He 
has  many  blazing  and  terrible  forms.  All  those  forms  are  wor- 
shipped in  the  world  and  are  known  to  Brahmanas  possessed 
of  knowledge.-^  Amongst  the  gods  he  has  many  names  all  of 
which  are  fraught  with  grave  import.  Verily,  the  meanings 
of  those  names  are  derived  from  either  his  greatness  or  vast- 
ness,  or  his  feats,  or  his  conduct."-  The  Brahmanas  always 
recite  the  excellent  Cata-R,udriya  in  his  honor,  that  occurs  in 
the  Vedas  as  also  that  which  has  been  composed  by  Vyasa.^* 
Verily,  the  Brahmanas  and  Rishis  call  him  the  eldest  of  all 
beings.^*  He  is  the  first  of  all  the  deities,  and  it  was  from  his 
mouth  that  he  created  Agni.  That  righteous-souled  deity, 
ever  willing  to  grant  protection  to  all,  never  gives  us  his  sup- 
pliants.^^ He  would  much  rather  abandon  his  own  life-breaths 
and  incur  all  possible  afflictions  himself.  Long  life,  health  and 
freedom  from  disease,  affluence,  wealth,  diverse  kinds  of  plea- 
sures and  enjoyments,^"  are  conferred  by  him,  and  it  is  he  also 
who  snatches  them  away.  The  lordship  and  affluence  that  one 
sees  in  Cakra  and  the  other  deities  are,  verily,  his.-^  It  is  he 
who  is  always  engaged  in  all  that  is  good  and  evil  in  the  three 
worlds.  In  consequence  of  his  fullest  control  over  all  objects 
of  enjoyment  he  is  called  iQwara  (the  supreme  Lord  or  Mater).-^ 
Since,  again,  he  is  the  master  of  the  vast  universe,  he  is  called 
MaheQwara.  The  whole  universe  is  pervaded  by  him  in  diverse 
forms.  It  is  that  deity  whose  mouth  roars  and  burns  the 
waters  of  the  sea  in  the  form  of  the  huge  mare's  head.'  "*-^ 


*  The  allusion  is  to  the  fiery  mare's  head  which  is  supposed   to  wan- 
der through  the  ocean. — T. 


Farva.] 


Section  CLXII. 

Vaicjampayana  said, — "After  Krishna,  the  son  of  Devaki, 
had  said  these  words,  Yudhishthira  once  more  asked  Bhishma 
the   son    of  Cantanu,  saying,^ — 0    thou   of  great    intelligence, 

0  foremost  of  all  persons  conversant  with  duties,  which,  in- 
deed, of  the  two,  direct  perception  and  the  scriptures,  is  to  be 
regarded  as  authority  for  arriving  at  a  conclusion  ?'" 

"Bhishma  said, — 'I  think  there  is  no  doubt  in  this.  Listen 
to  me,  0  thou  of  great  wisdom  !  I  shall  answer  thee  !  The 
question  thou  hast  asked  is  certainly  proper.  It  is  easy  to 
cherish  doubt.  But  the  solution  of  that  doubt  is  difficult.* 
Innumerable  are  the  instances,  in  respect  of  both  direct  per- 
ception and  audition  (or  the  scriptures),  in  which  doubts  may 
arise.  Certain  persons,  who  delight  in  the  name  of  logicians, 
verily  imagining  themselves  to  be  possessed  of  superior  wisdom, 
affirm  that  direct  perception  is  the  only  authority.*  They 
assert  that  nothing,  however  true,  is  existent  which  Ls  not 
directly  perceivable  ;  or,  at  least,  they  doubt  the  existence  of 
those  objects.  Indeed,  such  assertions  involve  an  absendity  and 
they  who  make  them  are  of  foolish  understanding,  whatever 
their  pride  of  learning.*^  If,  on  the  other  hand,  thou  doubt 
est  as  to  how  the  one  (indivisible  Brahma)  could  be   the   cause, 

1  answer  that  one  would  understand  it  only  after  a  long  course 
of  years  and  with  the  assistance  of  Yoga  practised  without 
idleness.^  Indeed,  O  Bhfirata,  one  that  lives  according  to  such 
means  as  present  themselves  (without,  i.  c,  one's  being  wedded 
to  this  or  that  settled  mode  of  life),  and  one  that  is  devoted 
(to  the  solution  of  the  question),  would  be  capable  of  under- 
standing it.  None  else,  truly,  is  competent  for  comprehending 
it.^  When  one  attains  to  the  very  end  of  reasons  (or  reason- 
ing processes),  one  then  attains  to  that  excellent  and  all-com- 
prehending knowledge — that  vast  mass  of  ciVulgcnce  which 
illumines  all  the  universe  (called  Brahma).'  That  knowledge, 
O  kinsf,  which  is  derived  from  reason  (or  inferences')  can 
scarcely  be  said  to  be  knowledge.     Such    knowledge   should    be 


7'3S  MAHABHAttATA.  [AnucrtsanUca 

rejected.  It  should  be  noted  that  it  is  not  defined  or  compre- 
hended by  the  Word.     It  should,  therefore,  be  rejected.'*^ 

"Yudhishthira  said, — 'Tell  me,  0  grandsire,  which  among 
these  (four)  is  most  authoritative,  viz.,  direct  perception,  In- 
ference from  observation,  the  science  of  Agama  or  scriptures, 
and  diverse  kinds  of  practices  that  distinguish  the  good  !'^° 

"Bhishma  said, — 'While  Eighteouesness  is  sought  to  be 
destroj'ed  by  wicked  persons  possessed  of  great  might,  it  is 
capable  of  being  protected  for  the  time  being  by  those  that 
are  good  exerting  themselves  with  care  and  earnestness.  Such 
protection,  however,  avails  not  in  the  long  run,  for  destruction 
does  overtake  Righteousness  at  the  end.^^  Then,  again,  Right- 
eousness often  proves  a  mask  for  covering  Unrighteousness, 
like  grass  and  straw  covering  the  mouth  of  a  deep  pit  and 
concealing  it  from  the  view.  Hear,  again,  O  Yudhishthira  ! 
In  consequence  of  this,  the  practices  of  the  good  are  interfered 
with  and  destroyed  by  the  wicked.^^  Those  persons  who  are 
of  evil  conduct,  who  discard  the  Crutis,' — indeed,  those    wicked 


*  Verses  4  to  9  are  extremely  difBciilt.  They  represent  so  many 
cruces.  Nilakantha,  Viowever,  has  shown  great  ingenuity  in  expoundinij 
them.  In  the  first  line  of  4,  'ilrishtam'  refers  to  'pratyakshara,'  and 
'§rutara'  to  'cruti'  or  'agama.'  Hence,  what  is  meant  by  tlie  first  line 
is, — 'Innnnierable  are  the  cases  of  both  direct  perception  and  scriptural 
assertion  in  which  doubts  arise  ;'  or,  as  the  Commentator  puts  it,  'there 
are  instances  in  which  the  scriptures  are  regarded  as  more  authoritative, 
and  those  in  which  direct  perception  is  rpgarded  as  more  authoritative.' 
In  5,  the  speaker  refers  to  the  atomic  and  other  theories  of  the  creation 
derived  from  Eeason.  Bhishma  declares  it  as  his  opinion  that  all  such 
theories  are  untenable  or  groundless.  In  the  first  line  of  6,  the  word 
'Ekam'  implies  'Brahma.'  The  sense  is,  'if  thou  thinkest  that  Brahma 
alone  is  the  cause  of  the  universe  and  in  thinking  so  becomest  landed  on 
doubt.'  The  answer  to  this  is  that  Yoga  for  a  long  course  of  years  will 
enable  thee  to  comprehend  the  sufficiency  of  unassisted  Brahma  to 
evolve  the  universe.  In  7,  'anekam  prilnayatram  kalpamanena'  refers 
to  one  who  witliout  leading  any  particular  or  settled  mode  of  life  lives 
just  it  suits  him  to  live,  that  is,  who  leads  tde  life  of  a  religious  mendi- 
cant never  thinking  of  the  morrow.  In  9,  'anibaddliam  vacha'  implies 
what  is  not  defined  or  indicated  by  the  words  of  the  Vedas  or  scriptures. 
The  Burdwan  Pundits  have  made  a  mess  of  the  whole  passage,  or,  rather, 
of   nearly  the  whole  of  this  section.— T. 


Parva.]  anucasana  pahva.  7')0 

wights  who  are  haters  of  Righteousness, — destroy  tliak  good 
course  of  conduct  (which  could  otherwise  be  set  up  as  a  stan- 
dard). Hence,  doubts  attach  to  direct  perception,  Inference, 
and  good  conduct."*^^  Those,  therefore,  among  the  good  that 
are  possessed  of  understandings  burn  of  (or  cleansed  by)  the 
scriptures  and  that  are  ever  contented,  are  to  be  regarded  as  the 
foremost.  Let  those  that  are  anxious  and  deprived  of  tranqui- 
lity of  soul,  approach  these.  Indeed,  0  Yudhishthira,  do  thou 
pay  court;  to  them  and  seek  of  them  the  solutions  of  thy 
doubts  !'i"^*  Disregarding  both  Pleasure  and  Wealth  which 
always  follow  cupidity  and  awakened  into  the  belief  that  onl}'' 
"Righteousness  should  be  sought,  do  thou,  0  Yudhishthira, 
wait  upon  and  ask  those  persons  (for  enlightening  thyself).*® 
The  conduct  of  those  persons  never  goes  wrong  or  meets  with 
destruction,  as  also  their  sacrifices  and  Yedic  study  and  rites. 
Indeed,  these  three,  viz.,  conduct  as  consisting  of  overt  acts, 
behaviour  in  respect  of  (mental)  purity,  and  the  Yedas  to- 
gether constitute  Righteousness.'^* 

''Yudhishthira  said, — '0  grandsire,  my  understanding  is 
once  more  stupefied  by  doubt.  I  am  on  this  side  the  ocean, 
employed  in  searching  after  the  means  of  crossing  it.  I  do 
not,  however,  behold  the  other  shore  of  the  ocean  ?'  If  these 
three,  viz.,  the  Yedas,  direct  perception  (or  acts  that  are 
seen),  and  behaviour  (or,  mental  purity)  together  constitute 
what  is  to  be  regarded  as  authority,  it  can  be  alleged  that 
there  is  difference  between  each.  Righteousness  then,  becomes 
really  of  three  kinds,  although  it  is  one  and  indivisible.'*® 

"Bhishma  said, — 'Righteousness  is  sometimes  seen  to  be 
destroyed  by  wicked  wights  of  great  power.     If  thou    thinkest, 

0  king,  that  Righteousness   should   really    be   of  three    kinds, 

1  answer  that  thy    conclu-sion   is    warranted  by  reason."     The 


*  'Teshu'  is  equivalent  to  'pratyakshrmutniiniichrireshu.'  The  sense, 
therefore,  is  that  the  three,  viz.,  direct  perception,  Inference,  and  good 
conduct  being,  for  these  reasons,  fallible,  the  only  infallible  standard 
that  remains,  is  audition  or  the  scriptures,  or,  as  Verse  14  puts  it,  men 
with  understanding's  born  of  the  scriptures. — T. 

T  'Atripyautah'  are  men  who  like  Yudhishthira  arc  filK-d  with  an- 
xiety a-  to  what  they  shoulo  d".  Seekers  after  the  right  are  so  called. —T. 


760  maharharata;  [AnuclsaniJca 

truth  is  that  Righteousness  is  one  and  indivisible,  although  it 
is  capable  of  being  viewed  from  three  different  points.^^  The 
paths  (indications)  of  those  three  that  constitute  the  foundation 
of  Righteousness  have  each  been  laid  down.  Do  thou  act 
according  to  the  instructions  laid  down.  Thou  shouldst  never 
wrangle  about  Righteousness  and  then  seek  to  have  those  doubts 
solved  into  which  thou  mayst  arrive."^  0  chief  of  the  Bharatas, 
let  no  doubts  like  these  ever  take  possession  of  thy  mind  !  Do 
thou  obey  what  I  say,  without  scruple  of  any  kind.  Follow  me 
like  a  blind  man  or  like  one  who,  without  being  possessed  of 
sense  himself,  has  to  depend  upon  that  of  another.^"  Absten- 
tion from  injury,  truth,  absence  of  wrath  (or  forgiveness),  and 
liberality  or  gifts, — these  four,  0  king  that  hast  no  foe,  do 
thou  practise,  for  these  four  constitute  eternal  Righteousness  !^* 
Do  thou  also,  0  mighty-armed  prince,  pursue  that  conduct 
towards  the  Brahmanas  which  is  consistant  with  what  has 
been  observed  towards  them  by  thy  sires  and  grandsires ! 
These  are  the  principal  indications  of  Righteousness.^*  That 
man  of  little  intelligence  who  would  destroy  the  weight  of 
authority  by  denying  that  to  be  a  standard  which  has  always 
been  accepted  as  such,  would  himself  fail  to  become  an  autho- 
rity among  men.  Such  a  man  becomes  the  cause  of  much 
grief  in  the  world.^^  Do  thou  reverence  the  Brahmanas  and 
treat  them  with  hospitality.  Do  thou  always  serve  them  in 
this  way.  The  universe  rests  on  them.  Do  thou  understand 
them  to  be  such  !'-" 

"Yudhishthira  said, — 'Tell  me,  0  grandsire,  what  the  res- 
pective ends  are  of  those  that  hate  Righteousness  and  of  those 
that  adore  and  observe  it  !'^^ 

"Bhishma  said, — 'Those  men  that  hate  Righteousness  are 
said  to  have  their  hearts  overwhelmed  by  the  attributes  of 
passion  and  darkness.  Such  men  have  always  to  go  to  Hell.^* 
Those  men,  on  the  other  hand,  O  monarch,  who  always  adore 
and  observe  Righteousness,  those  men  who  are  devoted  to  truth 
and  sincerity,  are  called  good.  They  always  enjoy  the  plea- 
sures or  felicity  of  Heaven. "°  In  consequence  of  their  waiting 
upon  their  preceptors  with  reverence,  their  hearts  always  turn 
towards  Righteousness.     Verily,  they  who  adore  Righteousness 


parva.]  andcasana  parva.  7G1. 

attain  to  the  regions  of  the  deities.^"  Those  individuals, 
whether  human  beings  or  deities,  who  divest  themselves  of 
cupidity  and  mali-e  and  who  emaciate  or  afflict  their  bodies  by 
the  observance  of  austerities,  succeed,  in  consequence  of  the 
llighteousness  which  then  becomes  theirs  to  attain  to  great 
felicity. ^^  Those  that  are  gifted  with  wisdom  have  said  that 
the  Brfihmanas,  who  are  the  eldest  sons  of  Brahman,  represent 
Righteousness.  They  that  are  righteous  always  worship  them, 
their  hearts  regarding  them  with  as  much  love  and  affection 
as  a  hungry  man's  stomach  entertains  for  ripe  and  delicious 
fruits.'^^ 

"yudliishthira  said, — 'What  is  the  appearance  presented 
by  those  that  are  wicked,  and  what  are  those  acts  which  they 
that  are  called  good  do  ?  Explain  to  me  this,  O  holy  one  ! 
Indeed,  tell  me  what  the  indications  are  of  the  good  and  the 
wicked.'^^ 

"Bhishma  said, — 'They  that  are  wicked,  are  evil  in  their 
practices,  ungovernable  or  incapable  of  being  kept  within  the 
restrainsts  of  rules,  and  foul  mouthed.  They,  on  the  other 
hand,  that  are  good,  are  always  good  in  their  acts.  Verily, 
the  acts  these  men  do  are  regarded  as  the  indications  of  that 
course  of  conduct  which  is  called  good.^*  They  that  are  good 
or  righteous,  0  monarch,  never  answer  the  two  calls  of  nature 
on  the  public  road,  or  in  the  midst  of  a  cowpen,  or  on  a  field 
of  paddy.^*  After  feeding  the  five  they  take  their  own  food.* 
They  never  talk  while  eating,  and  never  go  to  sleep  with  wet 
hands  (i.  e.,  without  rubbing  them  dry  with  towels  or  nap- 
kins).^^  Whenever  they  see  any  of  the  following,  they  cir- 
cumambulate them  for  showing  them  reverence,  viz.,  a  blazing 
fire,  a  bull,  the  image  of  a  deity,  a  cowpen,  a  place  where 
four  roads  meet,  and  an  old  and  virtuous  Brahmana.^''  They 
give  the  way,  themselves  standing  aside,  unto  those  that  aro 
old,  those  that  are  afflicted  with  burdens,  ladies,  those  that 
hold  high  appointments  in  the  village  or  town  administration, 
Brahmanas,  kine,  and    ^-ings.^^     The  righteous    or    good    man 

*  The  five  who  must  be  first  fed  are  the  deities,    the  Pitris,  the  puests, 
diverse  creatures  included  under  tie  word  Bhiitas,  ard  lastly  relatives.— T. 

[     96     J 


762  Mahabtiarata)  [Anucusanikei 

is  he  that  protects  his  guests,  servants   and   other   dependants, 
his  own  relatives,  and  all  those  that  seek  his  protection.     Such 
a  man    alwa3's    welcomes   these    with   the    usual    enquiries   of 
politeness.^^     Two  times  have   been   appointed   by   the    deities 
for  human  beings  to  take  their  food,  viz.,  morning  and    even- 
ing.    During  the  interval  one    should    not  eat    anything.     By 
following  this  rule  about  eating,  one  is  said  to   observe  a  fast.*'' 
As  the  sacred  fire  waits  for  libations  to  be  poured  upon  it  when 
the  hour  for  Homa   arrives,  even  so  a    woman,  when  her  func- 
tional period    is   over,    expects   an   act   of  congress   with    her 
husband.*^     One  that   never  approaches   one's   spouse    at    any 
other  time  save  after  the  functional   period,  is  said    to    observe 
the  vow  of  Brahmacharyya.     Amrita  (nectar),  Brahraanas,  and 
kine, — these  three  are  regarded  as  equal. *^     Hence,   one  should 
always  worship,  with   due   rites,  Brahmanas   and    kine.     One 
does    not   incur    any    fault   or  stain    by    eating   the    meat   of 
animals  slain  in  sacrifices  with   the  aid    of  Mantras    from    the 
Yajur  Veda.*^     The  flesh  of  the  back-bone,  or  that   of  animals 
not  slain  in  sacrifices,  should   be  avoided    even    as   one   avoids 
the  flesh  of  one's  own  son.     One  should  never  cause  one's   guest 
to  go  without  food    whether   when   one   resides    in   one's   own 
country  or  in  a  foreign  land.**     After   completing   one's   study 
•one  should  present  the  Dakshina  unto  one's  preceptor.     When 
one  sees  one's   preceptor,  one   should    congratulate   him    with 
reverence  and  worshipping  him  present  him  a  seat.*^     By   wor- 
shipping one's  preceptor,  one  increases  the   period    of  one's    life 
as  also  one's  fame  and  prosperity.     One    should    never   censure 
the    old,  nor   send  them  on  any  business.**®     One  should  never 
be  seated   when    any    one   that   is  old  is   standing.     By  acting 
in   this    way    one   protects   the    duration    of    one's   life.     One 
should  never  cast  one's  eyes   on   a    naked    woman,  nor  a  naked 
man.*^     One  should  never  indulge    in    sexual    congress   except 
in  privacy.     One  should  eat  also   without   being  seen  by  others, 
preceptors  are  the  foremost  of  Tirthas ;  the    heart  is   the   fore- 
most of  all  sacred  objects  ;*^  knowledge  is   the    foremost    of  all 

*  Some  texts  read  'naljhibhavet,'  meaning,  'one  sliould  never  vanquish] 
an  old  man  (».  e.,  assert  one's  superiority  over  him. — T. 


Parva.]  andcasina  pabva.  7G3 

objects    of    search ;    and    contentment    is    the    foremost    of  all 
happiness.     Morning  and  evening  one  should  listen  to  the  grave 
counsels  of  those  that  are  aged/"     One  attains    to    wisdom    by 
constant    waiting    upon    those    that    arc    venerable    for  years. 
While  reading  the  Vedas    or    employed    in    eating,  one    should 
use  one's  right  hand."'**     One  should  always   keep   one's   speech 
and  mind  under  thorough  control,  as  also   one's    senses.     With 
well-cooked    frumenty,  Yavaka,   Kri(;ara,  and    Havi    (clarified 
butter),'^  one  should  worship  the    Pitris  and  the   deities  in  the 
Craddha  called  Ashtakfi.     The  same   should    be    used    in    wor- 
shipping the  Planets.    One  should  not  undergo  a  shave   without 
calling   down    a   blessing   upon    oneself.      If  one    sneezes,  one 
should  be  blessed  by  those  present.     All  that  are  ill   or   afflicted 
with  desease,  should  be  blessed.     The    extention    of  their   lives 
should  be  prayed  for.*^^     One  should  never  address  an    eminent 
person  familiarly    (by  using    the    word    Tivam).     Under   even 
the  greatest  difficultis  one   should    never   do   this.     To   address 
such  a  person  as  Twain  and  to  slay  him  are  equal.     Persons   of 
learning  are  degraded  by  such  a  style  of  address.^^     Unto  those 
that  are    inferior,  or    eq\ial,  or  unto    disciples,  such  a  w'ord  can 
be  used.     The    heart    of  the  sinful    man    always   proclaims  the 
sins   he    has   committed.^*     Those  men  who   have  deliberately 
committed   sins    meet  wdth  destruction  by  seeking   to   conceal 
them  from  the  good.     Indeed,  they  that   are  confirmed    sinners 
seek    to  conceal  their  sinful  acts  from  others.-f''''     Such  persons 
think    that    their   sins   are  witnessed  by   neither  men  nor   the 
deities.     The    sinful  man,  overwhelmed  by  his  sins,  takes  birth 
in  a    miserable  order  of  beincj.'^'^     The  sins  of  such  a  man  con- 
tinually    grow,  even   as  the  interest  the  usurer  charges  (on  the 
loans    he   grants)    increase    from  day  to   day.     If  having  com- 
mitted a  sin,   one   seeks  to  have    it  covered    by    righteousness, 

*  In  his  excellent  work  on  the  "Curiosities  of  Literatnre"  Mr.  D'Ls- 
raeli  attempts  to  trace  the  origin  of  the  custom  of  uttering  a  blessing 
on  people  who  sneeze.  The  custom  seems,  however,  to  be  very  ancient 
and  wide-spread.  It  exists  to  this  day  in  InHia,  among  the  Hiudus  at 
any  rate,  as  it  existed  in  the  days  of  the  Mahfibharala. — T. 

t  It  seems  that  the  author  is  of  opinion  that  one  lighten.s  one's  sins 
by  admissions  before  the  wise.  To  conceal  a  ^iu  after  having  C0LDiuitte4 
it  proves  the  CQufirmed  fciuuer.— T. 


764  MAHABHARATA.  [Anucrisdnika 

that  sin  becomes  destro3'ed  and  leads   to    righteousness   instead 
of  other  sins.*"     If  a  quantity  of  water  be  poured    upon    salt, 
the  latter  immediately  dissolves  away.     Even  so  when  expiation 
is  performed,  sin  dissolves  away.^^     For  these  reasons  one  should 
never    conceal    a    sin.      Concealed,  it    is   certain    to    increase. 
Having    committed  a  sin,  one  should  confess  it  in  the   presence 
of  those  that  are  good.     They  would  then  destroy  it  immediate- 
ly.^*    If  one  does  not  enjoy  in  good  time   Avhat   one    has  stored 
with    hope,  the    consequence    is  that   the   stored    wealth    finds 
another   owner  after   the   death   of  hi.m    who   has   stored    it.*" 
The    wise  have  said  that  the  mind  of  every  creature  is  the  true 
test  of  Righteousness.     Hence,  all  creatures    in    the  world  have 
an  innate  tendency   to   achieve    Righteousness."^     One    should 
achieve  righteousness  alone  or  single-handed.  Verily,  one  should 
not   proclaim  oneself  Righteous  and  walk  with  the   standard  of 
Kighteousness  borne  aloft  for  purposes  of  exhibition.     They  are 
said  to   be    traders   in  Righteousness  who  practise  it  for  enjoy- 
ing the  fruits  it  brings  about."^     One  should    adore   the   deities 
■without    giving    way    to    sentiments    of  pride.     Similarly,  one 
should  serve  one's  preceptor   without  deceit.     One  should  make 
arrangements    for  securing   to   oneself    invaluable     wealth    in 
the  hereafter   which    consists    in    gifts  made  here  to   deserving 
persons.'  "^^ 


Section  CLXIII. 

"Yudhishthira  said, — 'It  is  seen  that  if  a  person  happens  to 
be  unfortunate,  he  fails  to  acquire  wealth,  how  great  soever  his 
strength.  On  the  other  hand,  if  one  happens  to  i)e  fortunate, 
he  comes  to  the  possession  of  wealth,  even  if  he  be  a  weakling 
or  a  fool.-^  When,  again,  the  time  does  not  come  for  acquisition, 
one  cannot  make  an  acquisition  with  even  one's  best  exer- 
tions. When,  however,  the  time  comes  for  acquisition,  one 
■wins  great  wealth  without  any  exertion.^  Hundreds  of  men 
may  be  seen  who  achieve  no  result  even  Avhen  they  exert  their 
best.     Many    persons,    again,   are   seen    to    make   acquisitions 

*  'Covered   by   righteousness'    implies    'if    having   once   tripped,    the 
fiinner  restrains  himself  and  engages  to  do  acts  of  righteousness'. — T, 


Parva.]  awocasana  pabva.  765 

without  any  exertion.*  If  wealth  were  the  result  of  exertion, 
tiien  one  could,  j  with  exertion,  acquire  it  immediately.  Verily, 
if  the  case  were  so,  no  man  of  learning  could  then  be  seen  to 
take  tho  protection  for  the  sake  of  his  livelihood,  of  one  des- 
titute of  learning.*  Among  men,  that  which  is  not  (destined) 
to  be  attained,  O  chief  of  the  Bharatas,  is  never  attained. 
Men  are  seen  to  fail  in  achieving  resulfc.s  even  with  the  aid 
of  their  best  exertions.^  One  may  be  seen  to  seek  wealth  by 
hundreds  of  means  (and  yet  failing  to  acquire  it)  ;  while  an- 
other, Avithout  at  all  seeking  it,  becomes  happy  in  its  possession. 
Men  may  be  seen  doing  evil  acts  continually  (for  wealth)  and 
yet  failing  to  acquire  it.®  Others  are  in  the  enjoyment  of 
wealth  without  doing  any  evil  art  whatever.  Others,  again, 
who  are  observant  of  the  duties  a.ssigned  to  them  by  the  scrip- 
tures, are  without  wealth.  One  may  bo  seen  to  be  without 
any  knowledge  of  the  science  of  morals  and  policy  even  after 
one  has  studied  all  the  treatises  on  that  science.'^  One,  again, 
may  be  seen  appointed  as  the  prime  minister  of  a  king  with- 
out having  at  all  studied  the  science  of  morals  and  policy. 
A  learned  man  may  be  seen  that  is  possessed  of  wealth.  One 
destitute  of  learning  may  be  seen  owning  wealth.  Both  kinds 
of  men,  again,  may  be  seen  to  be  entirely  destitute  of  wealth." 
If  by  the  acquisition  of  learning  one  could  acquire  the  happi- 
ness of  wealth,  then  no  man  of  learning  could  be  found  living, 
for  the  very  means  of  his  subsistence,  under  the  protection  of 
one  destitute  of  learning.^  Indeed,  if  one  could  obtain  by  the 
acquisition  of  learning,  all  desireable  objects  like  a  thirsty 
individual  having  his  thirst  .slaked  upon  obtaining  water, 
then  none  in  this  world  would  have  shown  idleness  in  acquiring 
learnins:.^"  If  one's  time  has  not  come,  one  does  not  die  even 
if  one  be  pierced  with  hundreds  of  shafts.  On  the  other  hand, 
one  lays  down  one's  life,  if  one's  hour  has  come,  even  if  it  be 
a  blade  of  grass  with  which  one  is  struck.*" 

"Bhishma  said, — 'If  one,  setting  oneself  to  undertakings 
involving  even  great  exertions,  fails  to  earn  wealth,  one  should 
then  practise  severe  austerities.  Unless  seeds  be  sown,  no 
crops  appear."  It  is  by  making  gifts  (to  desprving  persons 
iu  this  life)  that   one   acquires   (ia   one's   next   life)   numerous 


765  MAHABHARATA.  [Anuc<i8anUca 

objects  of  enjoyment,  even  as  one  becomes  po.^sessed  of  intelli- 
gence and  wisdom  by  waiting  upon  those  that  are  venerable 
for  years.  The  wise  have  said  that  one  becomes  possessed  of 
longevity  by  practising  the  duty  of  abstention  from  cruelty  to 
all  creatures.^^  Hence,  one  should  make  gifts  and  not  solicit 
(or  accept  them  when  made  by  others).  One  should  worship 
those  individuals  that  are  righteous.  Verily,  one  should  be 
sweet-speeched  towards  all,  and  always  do  what  is  agreeable  to 
others.  One  should  seek  to  attain  to  purity  (both  mental  and 
external).  Indeed,  one  should  always  abstain  from  doing  injury 
to  any  creature."  When  in  the  matter  of  the  happiness  and 
■woe  of  even  insects  and  ants,  their  acts  (of  this  and  past  lives) 
and  Nature  constitute  the  cause,  it  is  meet,  0  Yudhishthira, 
that  thou  shouldsfc  be  tranquil  !'  "*^^ 


Section  CLXIT. 

"Bhishma  said, — 'If  one  does  acts  oneself  that  are  good  or 
causes  others  to  accomplish  them,  one  should  then  expect  to 
attain  to  the  merits  of  righteousness.  Similarly,  if  one  does 
acts  oneself  that  are  evil,  and  causes  others  to  accomplish 
them,  one  should  never  expect  to  attain  to  the  merits  of  right- 
eousncss.f^  At  all  times,  it  is  Time  that,  entering  the  under- 
standings of  all  creatures,  sets  them  to  acts  of  righteousness 
or  unrighteousness,  and  then  confer  felicity  or  misery  upon 
them."     When    a    person,  beholding   the   fruits   of  Righteous- 


*  "What  is  stated  here  is  this  :  the  condition  of  all  living  creatures  is 
determined  by  their  acts  of  this  and  past  lives.  Nature,  again,  is  the 
cause  of  acts.  What  of  felicity  and  misery,  therefore,  one  sees  in 
tins  world,  must  be  ascribed  to  these  two  causes.  As  regards  thyself 
also,  O  Yudhishthira,  thou  art  not  freed  from  that  universal  law.  Do 
tliou,  therefore,  cease  to  cherish  doubts  of  any  kind.  If  thou  seest  a 
learned  man  that  is  poor,  or  an  ignorant  man  that  is  wealthy,  if  thou 
seest  exertion  failing  and  the  absence  of  exertion  leading  to  success,  thou 
must  always  ascribe  the  result  to  acts  and  Nature. — T. 

t  What  is  stated  here  is  this  :  one  mny  become  righteous  by  accora- 
plishing  oneself  righteous  deeds  or  inducing  or  helping  others  to  do 
them.  Similarly,  one  becomes  unrighteous  by  doing  oneself  acts  that 
are  evil  or  by  inducing  or  helping  others  to  do  them.— T. 


Parva.]  andcasana  pakva.  707 

nesf?,  understands  Righteousness  to  be  superior,  it   is  then  that 
he  inclines  towards  Righteousness  and  puts    faith    in   it.     Qjie, 
however,  whose  understanding  is  nob  firm,  fails  to    put    faiLli  in 
it.^     As  regards  faith  in  Righteousness,  it  is   this    (and  nothing 
else).     To  put  faith  in  Righteousness  is    the    indication    of  the 
wisdom  of  all  persons.     One  that  is  acquainted    with    both    (i. 
€.,  what  should  be  done    and   what  should  not  be  done),  with  a 
view  to  opportuneness,  should,    with  care  and  devotion,  achieve 
what  is  right.'*     Those  Righteous  men    who    have    in    this   life 
been  blessed  with  atiluence,  acting    of  their  own    motion,  take 
particular  care  of  their  souls  so   that    they    may    not,  in    their 
next  lives,  have  to  take  birth  as  persons  with   the    attribute   of 
Passion  predominating  in  thern.^     Time   (which  is  the   supreme 
disposer  of  all  things)  can  never  make  Righteousness   the  cause 
of  misery.     One  should,  therefore,  know  that    the    soul    which 
is  righteous  is  certainly  pure  (i.  e.,  freed    from  the    element    of 
evil  and  misery).^     As  regards    Unrighteousness,  it  may  be  said 
that,  even  when  of  large    proportions,  it    is   incapable    of  even 
touching  Righteousne.ss    which    is    always    protected   by    Time 
and  which    shines    like    a   blazing    fire.^     These   are    the    two 
results  achieved    by    Righteousness,    viz.,  the   stainlessness   of 
the  soul  and  unsusceptibility  of  being  touched  by    Unrighteous- 
ness.     Verily,    Righteousness   is    fraught    with    victory.      Its 
BiTulgence  is  so  great  that  it    illumines   the    three    worlds.®     A 
man  of  wisdom  cannot    catch  hold  of  a  sinful   person    and    for- 
cibly cause  him  to   become   righteous.     When    seriously    urged 
to  act  righteously,  the  sinful  only  act  with   hypocrisy,  impelled 
by  fear."     They  that  are   righteous   among    the   Cudras   never 
betake  themselves  to  such    hypocrisy    under  the  plea    that    per- 
sons of  the  Cudra  order  are  not  permitted    to  live  according    to 
any  of  the  four  prescribed    modes.^°     I    shall    tell    thee   parti- 
cularly what  the  duties  truly  are  of  the  four  orders.     So    far  as 
their  bodies  are  concerned,  the  individuals  belonging  to  all    the 
four  orders  have  the  five  primal  elements   for   their   constituent; 
ingredients.     Indeed,  in  this  respect,  they    are   all  of  the  same 
substance.^^     For  all  that,  distinctions  exi.st  between    them    in 
respect  of  both  practices  relating  to  life  or  the    world    and    tlio 
duties  of  righteousness.       Notwi^hstauung   the^e  disiiuctions, 


768  mahabhabata",  [Anucftsanika 

sufBcient  liberty  of  action  is  left  to  them  in  consequence  of 
which  all  individuals  may  attain  to  an  equality  of  condition.^* 
The  regions  of  felicity  which  represent  the  consequences  or 
rewards  of  Righteousness  are  not  eternal,  for  they  are  destined 
to  come  to  an  end.  Righteousness,  however,  is  eternal.  When 
the  cause  is  eternal,  why  is  the  effecc  not  so  ?*  The  answer 
to  this  is  as  follows.  Only  that  Righteousness  is  eternal  which 
is  not  prompted  by  the  desire  of  fruit  or  reward.  (That  Right- 
eous, however,  which  is  prompted  by  the  desire  of  reward,  is 
not  eternal.  Hence,  the  reward  though  undesired,  that  at- 
taches to  the  first  kind  of  Righteousness,  viz.,  attainment  of 
identity  with  Brahma,  is  eternal.  The  reward,  however,  that 
attaches  to  that  Righteousness  prompted  by  desire  of  fruit, 
vi,z.,  Heaven,  is  not  eternal).f  ^^  All  men  are  equal  in  respect 
of  their  physical  organism.  All  of  them,  again,  are  possessed 
of  souls  that  are  equal  in  respect  of  their  nature.  When 
dissolution  comes,  all  else  dissolves  away.  What  remains  is 
the  inceptive  will  to  achieve  Righteousness.  That,  indeed, 
re-appears  (in  next  life)  of  itself:}:'*  When  such  is  the  result, 
(that  is,  when  the  enjoyments  and  endura)ices  of  this  life  are 
due  to  the  acts  of  a  past  life),  the  inequality  of  lot  discernible 
among  human  beings  cannot  be  regarded  as  any  way  ano- 
malous. So  also,  it  is  seen  that  those  creatures  that  belong  to 
the  intermediate  orders  of  existence  are  equally  subject,  in 
the  matter  of  their  acts,  to  the  influence  of  example.' "^^ 


*  Righteousness  leads  to  regions  of  felicity.  The  former  is  said  to 
be  eternal,  while  the  latter  are  not  so.  The  question  asked  (or  doubt 
raised)  is  why  is  the  effect  not  eternal  when  the  cause  is  eternal  ?  It  is 
explained  below. — T. 

+  There  are  two  kinds  of  Righteousness,  viz.,  'nishkama'  and  'saka- 
nia.'  Tlie  former  leads  to  attainment  of  Brahma,  the  latter  to  Heaven 
and  felicity.  Brahma  is  eternal  ;  the  latter  not  so.  'NiKhkama'  Right- 
eousness, being  eternal,  leads  to  an  eternal  reward.  'Sakama'  Right- 
eousness not  being  so,  does  not  lead  to  an  eternal  reward.  The  word 
'Kala'  here  means  'Sankalpa'  ;  hence,  'dhruvahkalah,'  means  'nishkanm 
Dharma.'— T. 

•  Here  'Kalah'  means  'Sankalpah.'— T. 


Parva.] 


Section  CLXV. 


V.iigampii.yana  said, — "That  perpetuater  of  Kuru's  race, 
viz.,  Yudhishfchira  the  son  of  Paiulu,  desirous  of  obtaining 
such  good  as  is  destructive  of  sins,  questioned  Bhishma  who 
was  lying  on  a  bed  of  arrows,  (in  the  following  words).^ 

"Yudhi^hthira  said, — 'What,  indeed,  is  beneficial  for  a 
person  in  this  world  ?  What  is  that  by  doing  which  one  may 
earn  happiness  ?  By  Avhat  may  one  be  cleansed  of  all  one's 
sins  ?     Indeed,  what  is  that  which  is  destructive  of  sins  ?'  "' 

Vai(jarapayana  continued, — "In  this  connection,  the  royal 
son  of  Cantanu,  O  foremost  of  men,  duly  recited  the  name<» 
of  the  deities  unto  Yudhishthira  who  was  desirous  of  hearing.* 

"Bhishma  said, — '0  son,  the  follosring  names  of  the   deitiess 
with  those  of  the    Risliis,  if  duly  recited    morning,  noon,  and 
evening,  become  efficacious  cleansers  of  all  sins.*     Acting    with 
the  aid  of  one's  senses  (of  knowledge  and  action),  whatever  sins 
one  may  commit  by  day  or  by  night  or  by   the    two   twilights, 
consciouslv  or  unconsciously,  one  is  sure  to  be   cleansed    there- 
from  and   become  thoroughly    pure   by   reciting   these    names. 
One  that  takes  those  names  has  never  to  become  blind  or   deaf; 
indeed,  by  taking  those  names,  one  always   succeeds  in  attain- 
ing to  what  is  beneficial.'^"*     Such  a  man  never   takes  birth    in 
the  intermediate  order  of  being,  never  goes  to   hell,  and    never 
becomes  a  human  being  of  any  of  the    mixed    castes.     He    has 
never    to   fear    the    accession    of  any    calamity.     When    death 
comes,  he  never   becomes    stupefied.'''     The    master   of  all    tho 
deities  and  Asuras,  resplendent  with  effulgence,  worshipped  by 
all  creatures,  inconceivable,  indescribable,  the  life   of  all  living 
beings,  and   unborn,^  is    the    Grandsirc    Brahman,  that   Lord 
of  the  universe.     His  chaste  spouse   is    Savittri.     Then    comes 
that  origin  of  the  Vedas,  the   creator   Vishnu,  otherwise  called 
Narayana  of  immeasurable  puissance."     Then  comes  the  three- 
eyed  Lord  of  Uma  :  then  Skanda  the  generalissimo  of  the  celes- 
tial force?! ;  then  Vigakha  ;  then  Agni   the    eater    of  sacrificial 
libations ;  then    Yayu    the    god    of  wind ;  then    Chandranias; 
then  Aditya  the   god   of  the    sun,    endued    with  effulgence,'"' 

(     07     ] 


773  MAHABhabata!  [Anuc^mnikif^ 

then  the  illustrious  Cakra  the  lord   of  Cachi,   and   Yama    witb 
his  spouse  Dhumorna  ;  and  Varuna   with    Ganri ;  Kuvera    the 
lord  of  treasures,  with  his    spouse  Riddhi  ;^^  the    amiable   and 
illustrious  cow  Surabhi  ;  the  great    Rishi    Virjravas  ;  Sankalpa, 
Ocean,  Ganga  ;  the  other  sacred  Rivers  ;  the  diverse  Maruts;^* 
the  Valakhillyas  crowned  with  success  of  penances;  the  island- 
born    Krishna  ;  Narada  ;     Parvata  ;    Vicwavasu  ;  the    Hahas  ; 
the  Huhus  ;^*    Tumvuru  ;  Ghitrasena  ;  the    celestial  messenger 
of  wide    celebrity ;  the    highly-blessed    celestial    maidens ;  the 
celestial  Apsaras  '>*  Urvacji,  Menaka,  Ramva,  Mi9rake9i,  Alam- 
Tusha,    Vi9\vachi,    Ghritachi,    Panchachuda,    Tilottama,^^  the 
Adityas,  the   Vasus,  the    A9\vins,  the  Pitris ;  Dharma  (Right- 
eousness^  ;  Vedic    lore,    Penances,    Diksha,    Perseverance    (in 
religious  acts),  the  Grandsire,"  Day  and   Night,  Ka^yapa  the 
son  of  Marichi,  Cukra,  Vrihaspati,  Man  gala  the  son  of  Earth, 
Vudha,  Rahu,  Canai^chara,^^  the  Constellations,  the  Seasons, 
-the   Months,  the   Fortnights,  the   Year,    Garuda    the    son    of 
Vinata,    the   several    Oceans,    the  sons    of  Kadru,    viz.,    the 
Snakes,^*^  Catadru,  Vipa9a,  Chandrabhaga,  Saraswati,  Sindhu, 
Devika,  Prabhasa,  the  lakes  of  Pushkara,^"  Ganga,  Mahanadi, 
Vena,    Kaveri,    Narmada,     Kulampuna,    Vi9alya,    Karatoya, 
Amvuvahini,^"    Sarayu,    Gandaki,    the     great     river    Lohita, 
Tamra,    Aruna,    Vetravati,    Parnasa,    Gautami,^^      Godavari, 
Vena,    Krishnavena,    Dwija,    Drishadvati,    Kaveri,    Vankhu, 
Mandakini,^^    Prayaga,  Prabhasa,    the    sacred   Naimisha,  the 
spot  sacred  to  Vi9weswara  or  Mahadeva,  viz.,  Ka9i,  that   lake 
of  crystal  water,^'*  Kurukshetra    full    of  many    sacred    waters, 
the    foremost   of  oceans   {viz.,  the    ocean    of  milk).  Penances, 
Gifts,  Jamvumarga,^*  Hiranwati,  Vitasta,  the  river  Plaksha- 
vati,    Vedasmriti,    Vedavati,    Malava,  A9wavati,^^    all   sacred 
spots  on  Earth,  Gangadwara,  the  sacred  Rishikulya,  the    river 
ChitravahcV^  the  Charmanwati,  the  sacred  river  Kau9iki,    the 
Yamuna,    the    river    Bhimarathi,   the    great   river   Vahuda,"^ 
Mahendravani,    Tridiva,  Nilika,  Saraswati,  Nanda,  the    other 
Nanda,  the  large  sacred    lake,^®  Gaya,  Phalgutirtha,  Dharma- 
ranya  (the  sacred  forest)  that  is  peopled    with    the   deities,  th« 
saored  celestial  river,  the  lake  created  by  the  Grandsire    Brah- 
mau/''^  wiiv-'h  is  SA2rei    and  celebrated    over  tlie    librae    w«jrU.^, 


Parva.]  i.noca.sana  parva.  771 

and  auspicious  and  capable  of  cleansing  all  sins,  the  Himavak 
mountain  endued  with  excellent  herbs,'"  the  Vindhya  moun- 
tain variegated  with  diverse  kinds  of  metals,  containing  many 
Tirthas  and  overgrown  with  medicinal  herbs,  Meru,  Mahendra, 
Malaya,  Cweta  endued  with  silver,'^  Cringavat,  Mandara, 
Nila,  Nishadha,  Dardura,  Chitrakuta,  Anjanfibha,  the  Gandha- 
madana  mountains,'^  the  sacred  Somagiri,  the  various  other 
mountains,  the  cardinal  points  of  the  compass,  the  subsidiary 
points,  the  Earth,  all  the  trees,^*  the  Vi(;wedevas,  the  Firma- 
ment, the  Constellations,  the  Planets,  and  the  Deities, — let 
these  all,  named  and  unnamed,  rescue  and  cleanse  us  !^*  The 
man  who  takes  the  names  of  these  becomes  cleansed  of  all  hia 
sins.  By  hymning  their  praises  and  gratifying  them,  one  be- 
comes freed  from  every  fear.^"^  Verily,  the  man  who  delights 
in  uttering  the  hymns  in  praise  of  the  deities  becomes  cleansed 
of  all  such  sins  as  lead  to  birth  in  impure  orders.^"  After  this 
recital  of  the  deities,  I  shall  name  those  learned  Brahmana* 
crowned  with  ascetic  merit  and  success  and  capable  of  cleans- 
ins:  one  of  everv  sin.  Thev  are  Yavakrita  and  Raibhva  and 
Kakshivat  and  Aushija,^^  and  Bhrigu  and  Angiras  and  Kanwa, 
and  the  puissant  Medhfitithi,  and  Yarhi  possessed  of  every 
accomplishment.  These  all  belong  to  the  Eastern  region.** 
Others,  viz.,  Unmuchu,  Pramuchu,  Mumuchu,  all  highly 
blessed,  Swastyatreya  of  great  energy  f^  Agastya  of  great 
proivess,  the  son  of  Mitra  and  Varuna  ;  Dridhayu  and  Urdha- 
vahu,  those  two  foremost  and  celebrated  of  Rishis, — these  live 
in  the  Southern  region.**^  Listen  now  to  me  as  I  name  those 
Rishis  that  dwell  in  the  Western  region.  They  are  Ushangu 
with  his  uterine  brothers,  Parivyadha  of  great  energy,"  Dir- 
ghatamas,  Gautama,  Ka^yapa,  Ekata,  Dwita,  Trita,"  the 
righteous-souled  son  of  Atri  (viz.,  Durvasas),  and  the  pui.ssant 
Saraswat.  Listen  now  to  me  as  I  name  those  Rishis  that  wor- 
ship the  deities  in  sacrifices,  dwelling  in  the  Northern  region.** 
They  are  Atri,  Va^ishtha,  Caktri,  ParrK;ara's  son  Vyasa  of 
great  energy  ;  Vi^wamitra,  Bharadwfija,  Jamadagni,**  the  son 
of  Richika,  Rama,  Auddalaka,  Cwetaketu,  Kohala,  Vipula, 
Devala,*-  Deva^arman,  Dhanmya,  Hastikanyapa,  Lomacja,  Na- 
«hiketa,   Lomah:\r5hana,*«  Ugracrava?,  and  BhrJgu's  son   Chya- 


772  M  AH  ABBA  RATA..  [Anui;a>iavika 

vana.     This   is    the    tale    of  Rishis    possessed    of  Vedic   lore.*'' 
They  are  primeval  Rishis,  O  king,  whose    names,  if  taken,  are 
capable  of  cleansing  one  of  every  sin.     After  this  I  shall  recite 
the  names  of  the  principal  kings.^^     They   are   Nriga,    Yayati, 
Nahusha,  Yadu,  Puru  of  great  energy,  Sagara,  Dhundhumara, 
Dilipa  of  great    prowess,    Kri^a^wa,  Yauvana9wa,  Chitra^wa, 
Satyavat,*^  Dushmanta,    Bharata    who   became    an    illustrious 
Emperor  over    many  kings,  Yavana,  Janaka,  Dhrishtaratha,*^® 
Raghu,  that   foremost    of  kings,  Daqaratha,  the  heroic    Rama, 
that  slayer  of  Rakshas,  Catjaviiidu,  Bhagiratha,"^  Hari9chandra, 
Marutta,  Dridharatha,    the    highly    fortunate    Alarka,    Aila,^** 
Karandhama,  that  foremost  of  men,  Kacmira,  Daksha,  Amva- 
risha,    Kukura,    Raivata    of    great    fame,    Kuru,  Samvarana, 
Mandhatri  of  unbaffled    prowess,"^  the  royal  sage  Muchukunda, 
Jahnu  who  was  much  favoured  by  Janhavi    (Ganga),  the    first 
(in  point  of  time)  of  all  kings,  viz.,  Prithu    the   son   of  Vena, 
Mitrabhanu,  Priyankara,^*  Trasadasyu,    Cweta   that   foremost 
of  royal  sages,   the    celebrated    Mahabhisha,   Nimi,    Ashtaka,^" 
Ayu,  the  royal  sage  Kshupa,  Kaksheyu,  Pratarddana,  Divodasa, 
Sudasa,  Ko(jale9wara,^*  Aila,  Nala,  the  royal  sage  Manu,  that 
lord  of  all  creatures,  Havidhra,  Prishadhra,  Pratipa,  Cantanu,^'^ 
Aja,    the    senior   Varhi,    Ikshaku    of    great    fame,    Anaranya, 
Janujangha,  the  royal  sage  Kakshasena,  and   many  others   not 
named  (in  history). ^^     That   man    who    rising   at    early   dawn 
takes  the  names  of  these  kings  at    the    two   twilights,  viz.,  at 
sunset  and   sunrise,  with  a  pure  body  and    mind   and  without 
distracted     attention,    acquires    great   religious    merit.'^^     One 
should  hymn   the   praises    of  the    deities,  the    celestial    Rishis, 
and  the  royal  sages  and  say, — These  lords   of  the  creation    will 
ordain  my  growth  and  long  life  and  fame  l^^     Let  no    calamity 
be  mine,  let  no  sin  defile  me,  and  let    there    be    no   opponents 
or  enemies  of  mine  !     Without  doubt,  victory  will   always  be 
mine  and  an  auspicious  end  hereafter  ! — '  "*^ 


Section  CLXVL 


Janamejaya  said, — "When  that  foremost   person  among  the 
Kauravas,  viz.,  Bhishma,  was  lying   on   a   bed   of  arrows, — a 


Farva]  inuoasana  pakvjl.  773 

bed  that  is  always  coveted  bv  heroes, — and  when  th.e  rundavaa 
were  sitting  around  him/  my  ^reat-grand?ire  Yndhishlhiia  of 
muoli  wisdom,  heard  these  expositions  of  mysteries  wiih  resjiect 
to  the  subject  of  duty  and  had  all  liis  doubts  solved."  Ho 
heard  also  what  the  ordinances  are  that  apply  to  the  subject 
of  irifts,  and  thus  hid  all  his  doubts  removed  with  respect  to 
the  topics  of  righteousness  and  wedth.  It  bchooveth  thee,  O 
learned  Crahmuia.  to  tell  me  now  what  else  did  the  great 
Piindava  king  do."^ 

Vai<;ampayana  said, — '"When    Bhishma    became    silent,  the 
entire    circle    of  kings    (wlio  were  seated  around    him)    became 
perfectly    silent.     Indeed,  they    all    sat    motionless    there,  like 
ficrures  painted  on  canvass.*     Then  Vyasa  the  son  of  Satyavali, 
havin"    reilected    for    a    moment,  addressed    the    royal    son    of 
Ganga,    sayiiig,^ — 0    king,  the    Kuru    chief  Yurlhishthira    has 
bean  restored  to  his  own    nature,  along    with    all    his    brothers 
and  followers.*     AVith  Krishna  of  great  intelligence  by  his  side, 
he  bends  his  head  in  reverence  unto    thee.     It    behooveth    thee 
to ''give  him  leave  for  returning  to   the    city.'' — Thus    addressed 
by  the  holy  Vyasa,  the  royal  son    of  Cantanu  and    Ganga   dis- 
missed Yudhishthira    and  his    counsellors.'*     The    royal    son    of 
Cantanu,  addressing  his  grandson  in  a  sweet  voice,    al.so  said, — 
Do  thou  return  to   thy    city,  O    king  !     Let    the    fever   of  thy 
heart  be  dispelled.'"     Do  thou  adore  the  deities  in  diverse   sacri- 
fices  distinguished   by   large    gifts   of    food    and    wealth,    like 
Yayati   himself,  O    foremost    of  kings,    endued    with    devotion 
and  self- restraint.^"     Devoted  to  the  practices  of   the  Kshatriya 
order,  do    thou,  O   son    of  Tritha,  gratify   the    Titris    and    the 
deities.     Thou  shalt  then  earn    great    benefits.     Indeed,  let  the 
fever  of  thy  heart    be    dispelled."     Do    thou    gladden    all    thy 
subjects.     Do  thou  assure  them  and  establish  peace    among   all. 
Do  thou  also  honor  all  thy  well- wishers  with    such    rewards   as 
they  deserve  '^"     Let  all  thy    friends  and  well-wishers   live,  de- 
pending on  thee  for  their  means,  even  as  birds   live,  depending 
for  their  means  upon  a  full  grown  tree  charged  with    fruit    and 
standing  on  a  sacred    spot.^'     V\'hen    the    hour   comes    for    my 
departure  from  this   world,  do   thou    come    here,  0  king.     The 
time  when  I  shall  take  leave  of  my  body   is  that   period    wheu 


77*1  UAHABHA-iiATA.  [Swdrgcirohanikct 

the  Sun,  stopping  in  hi«s  southward  course,  will  begin  to  re- 
turn northwards  !'" — The  ?,oii  of  Kunti  answered, — 'So  be  it  1' 
and  saluted  his  grandsire  with  reverence  and  then  set  out, 
Avith  all  his  relatives  and  followers,  for  the  city  called  after  the 
elephant."  Placing  DhritarJlshtra  at  the  head  and  also  Gan- 
dhari  who  was  exceedingly  devoted  to  her  lord,  and  accom- 
panied by  the  Rishis  and  Kecava,^^  as  also  by  the  citizens  and 
the  inhabitants  of  the  country  and  by  his  counsel lers,  0  mon- 
arch, that  foremost  one  of  Kuru's  race  entered  the  city  named 
after  the  elephant."^^ 


Section  CLXVII. 
( Sivargrtrohaiiika    Parva.) 

Vaicarapayana  said, — "Then  the  royal  son  of  Kunti,  having 
duly  honored  the  citizens  and  the  inhabitants  of  the  province,- 
dismissed  them  to  their  respective  homes.^  The  Pandava  king 
then  consoled  these  women,  who  had  lost  their  heroic  husbands 
and  sons  in  the  battle,  with  abundant  gifts  of  wealth.^  Hav- 
ing recovered  his  kingdom,  Yudhishthira  of  great  wisdom 
caused  himself  to  be  duly  installed  on  the  throne.  That  fore- 
most of  men  then  assured  all  his  subjects  by  diverse  acts  of 
Gfood  will.^  That  foremost  of  righteous  men  then  set  himself 
to  earn  the  substantial  blessings  of  the  Brahmanas,  of  the 
foremost  military  officers,  and  the  leading  citizens.*  The 
blessed  monarch  having  passed  fifty  nights  in  the  capital  re- 
collected the  time  indicated  by  his  grandsire  as  the  hour  of  his- 
departure  from  this  world. ^  Accompanied  by  a  number  of 
priests  he  then  set  out  of  the  city  named  after  the  elephant, 
having  seen  that  the  sun  ceasing  to  go  southwards  had  begun 
to  proceed  in  his  northward  course.^  Yudhishthira  the  son  of 
Kunti  took  with  him  a  large  quantity  of  clarified  butter  and 
floral  garlands  and  scents  and  silken  cloths  and  excellent  sandal 
wood  and  Aquilaria  Agallocha  and  dark  cloe  wood,  for  cremat- 
ing the  body  of  Bhishma.  Diverse  kinds  of  costly  garlands 
and  gems  also  were  among  those  stores.^"*  Placing  Dhrita- 
rashtra  ahead  and  queen  Gandhari  celebrated  for  her  virtues, 
and  his  own  mother  Kunti  and  all   his  brothers  also,  Yudhish- 


J'arva.]  anucasana  parva,  i77 

thira   of   great    intelligence,'    accompanied   by    Krishna   and 
Vidura  of  great  wisdom,  as  also  by  Yuyutsu  and  Yuyudhana,^'* 
and    by    his    other    relatives    and     followers    furniing    a    large 
train,  proceeded,  his  praise:*    hymned    the    while    by    eulogists 
and  bards.     The  sacrificial  fires  of  Bhishma  were    also  borne  in 
the  procession. ^^     Thus  accompanied,  the  king  set  out   from  liis 
city  like  a  second    chief  of  the    deities.     Soon    he    canje    upon 
the  spot  where  th«  son  of  Cfintanu  was  still    lying    on    his    bed 
of  arrows."     He  beheld  his  grandsire  waited  upon  with    rever- 
ence by  ParuQara's  son  Vyfisa  of  great  intelligence,  by  Nurada, 
O  royal  sage,  by  Devala  and  Asita,^^  and  also   by  the  remnant 
of  unslain  kings  assembled  from  various  parts   of  the    country. 
Indeed,  the  king  saw  that  hi^s    high-souled  grandsire,  as  he  lay 
on  his  heroic  bed,   was  guarded    on    all    sides   by    the    warriors 
appointed  for  that    duty.     Alighting    from    his    car,  king    Yu- 
dhishthira  with  his  brothers  .saluted  his  grandsire,  that  chastiser 
of  all  foes.     They  also  saluted  the  Ptishis  with    the   Island-born 
Vyasa  at  their  head.  They  were  saluted  in  return  by    them.^*"" 
Accompanied  by  his  priests  each  of  whom  resembled  the  grand- 
sire Brahman  himself,  as  also  by  his    brothers,  Yudhishthira    of 
unfading  glory  then    approached    that   spot    whereon    Bhishma 
lay  on  his  bed  of  arrows  surrounded  by  these  reverend   Rishis.'' 
Then  king  Yudhishthira  the  just,,  at  the  head   of  his    brothers, 
addressed  that  foremost    one    of  Kuru's   race,  viz.,  the    son    of 
the  River  Ganga,  as  he  lay  on  that  bed   of  his,  saying,'® — I  am 
Yudhishthira,  0    king  !      Salutations   to    thee,    0    son    of  the 
River  Janhavi  !     If  thou  hcarest  me  still,  0,  tell    me    what  I 
am  to  do  for  thee  !"     Bearing  with  me    thy    sacrificial    fires,  I 
have  come  here,  0  king,  and  wait  upon  thee  at    the    hour    in- 
dicated !     Preceptors  of  all    branches   of  learning,  Brahmanas, 
Ritwijas,  all  my  brothers,^"  thy   son,  viz.,  king    Dhritarashtra 
of  great  energy,  are  all  here  with  my    counsellers  as  al.so  Vasu- 
deva  of  great  prowess.*^     The  remnant  of  unslain  warriors,  and 
all  the  denizens  of  Kurujangala,  are   al.so  here.     Opening   thy 
eyes,  0  chief  of  Kuru's  race,  do   thou    behold  them  'r^     What- 
ever should  be  done  on  this  occa.sion  has  all  been  arranged    and 
provided  for  by  me.     Indeed,  at  this   hour    wiiich    thou    had><t 
indicated,    all    ihinfjs  la\<.  Icci;  Upt  re;  d\  !'"-" 


.776  MAn\RRARA.TA.  [SivargdroJianUcd 

Vai(^ampayana  continued, — "Tims  addressed  by  Kanti's  son 
of  great  intelligence,  the  son  of  Ganga  opened  his  eyes  and 
saw  all  the  Bliaratas  assembled  there  ajid  standing  arround 
Inm.'*  Tlie  niightv  Bhishma  thers,  takinsf  the  strons:  hand  of 
Yudhishthira,  addressed  him,  in  a  voice  deep  as  that  of  the 
clouds.'^  Thit  thorough  master  of  words  said, — 'By  good  luck, 
O  son  of  Kunti,  thou  liast  come  here  with  all  thy  counsellors, 
0  Yudhishthira  !  The  thousannd-rayed  maker  o-f  day,  the 
holy  Surya,  h.'is  began  his  north\yard  course.-®  I  have  been 
lying  on  my  bed  "here  for  eiglit  and  fifty  nights.  Stretched  on 
these  sharp-pointed  arrows  I  h-'we- felt  this  period  to  be  as  long 
as  if  it  was  a  century."'  0  Yudhishthira,  the  lunar  montli  of 
Magha  has  come.  This  is,  again,  the  lighted  fortnight  and  a 
fourth  part  of  it  ought  by  this  (according  to  my  calculations)- 
be  over  1'^*^  Hu'ing  said  so  unto  Yudhishthira  the  son  of 
Dharma,  Ganga's  son  Biiishma  then  saluted  Dhritarashtra 
and  Slid  unto  him  as  follows.'"' 

"Bhiskma  said, — '0  king,  thou  art  well  conversant  with 
duties.  All  thy  doubts,  again,  relating  to  the  science  of 
wealth  have  been  well  solved.     Thou  hast    waited    utjou    manv 

J.  t/ 

Brahra:inas  of  great  leirning.*^  The' subtle  sciences  connected 
■with  the  A^'edas,  all  the  duties  of  religion,  O  king,  and  the 
whole  of  the  four  Vedas,  are  well  known  to  they  '^^  Thou 
shouldst  not  grieve,  therefore,  0  son  of  Kuru  !  That  wdiich 
was  pre-ordained  has  happened.  It  could  not  be  otherwise. 
Thou  hast  heard  the  mysteries  relating  to  the  deities  from  the 
lips  of  the  Islaiid-borii  Rishi  himself.^"  Yudhishthira  and  his 
brothers  are  morally  as  much  thy  sons  as  they  are  the  sons  of 
Pandu.  Observant  of  the  duties  of  religion,  do  thou  cherish 
and  protect  them.  In  their  turn,  they  are  always  devoted  to 
the  service  of  their  seniors.^^  King  Yudhishthira  the  just  is 
pure-souled.  He  will  always  prove  obedient  to  thee!  I  know 
tiiat  he  is  devoted  to  the  virtue  of  compassion  or  abstention 
from  injury.  He  is  devoted  to  his  seniors  and  preceptors.®* 
Tiiy  sons  were  all  wicked-souled.  Tliey  were  wedded  to  wrath 
and  cupidity.  Overwhelmed  by  envv,  they  were  all  of  wicked 
bell  '.viour.     It  behooveth  thee  not  to  grieve  lor  tlicm  •'  "''' 

Vaicrn  p.vrna -^ontii.'iud,— "H;  \ing   stid    thia    much    unt'3> 


Parva.]  anucasana  parva.  777 

Dhritarashtrca  of  great  wisdom,  the  Kuru  hero    then   addressed 
Viisudeva  of  mighty  arms.^" 

"Bhishma  said, — '(^  lioly   one,  0    god    of  all    gods,  O    thou 
that  art  worshipped  by  all  the  deities  and  Asuras,  O   thou  that 
didst  cover  the  three  worlds  with   three    steps   of  thine,  saluta- 
tions to   thee,  O    wiclder   of   the   conch,  the   discus,  and   the 
mace  P'^     Thou  art   Vasudeva,  thou    art    of  golden    body,  thou 
art  the  one  Purusha  (or  active  agent),   thou  art  the  creator   (of 
the  universe),   thou    art  of  vast    proportions.     Thou   art    Jiva. 
Thou  art  subtle.     Thou  art  the    Supreme   and   eternal   Soul.^' 
Do   thou,    0    lotus-eyed    one,    rescue    me,    O    foremost    of  all 
beings  !^^     Do  thou  give  me  pcrmision,  O    Krishna,  to   depart 
from  this  world,  0  thou  that  art   Supreme    felicity,  0    foremost 
of  all  beings  !     The  sons  of  Pfindu  should  ever  be  protected  by 
thee.     Thou  art,  indeed,   already  their  sole  refuge.""     Formerly 
I  spoke  to  the    foolish    Duryodhana   of   wicked    understanding 
that  thither  is  Righteousness  where  Krishna  is,  and  that   there 
is  victorv  where  Righteousness  is.*^     I  further   counselled    him 
that  relying  on  Vasudeva  as  his  refuge,  he    should  make  peace 
Avith  the  Pandavas.  Indeed,  I  repeatedly  told  him, — This  is  the 
fittest  time  for  thee  to  make  peace  !*"     The  foolish  Duryodhana 
of   wicked    understanding,    however,    did  not   do    my  bidding. 
Having  caused  a  great  havoc  on  Earth,  at  last,  he  him.self  laid 
down   his  life."^     Thee,  .0  illu.strious  one,  I    know  to   be   that 
ancient  and  best  of  Rishis  who    dwelt    for    many   years   in  the 
company  of  Nara,   in    the   retreat   of  Vadari."     The    celestial 
Rishi  Narada  told  me    this,  as  also   Vyasa  of  austere  penances. 
Even  they  have  said    unto    me    that.     Thyself  and  Arjuna  are 
the   old    Rishis  Narayana .  and    Nara   born  among  men.*''     Do 
thou,  O  Krishna,  grant    me    leave,  I  shall   cast    off  my   body. 
Permitted  by  thee,  I  shall  attain  to  the  highest  end  ! — " 

"Vasudeva  said, — 'I  give  thee  leave,  0  Bhishma  !  Do  thou, 
O  king,  attain  to  the  status  of  the  Va.sus.  0  thou  of  great 
splendour,  thou  hast  not  been  guilty  of  a  single  transgression 
in  this  world.*"  0  royal  sage,  thou  art  devoted  t.o  thy  sire. 
Thou  art,  therefore,  like  a  second  Markandeya  !  It  is  for  that 
reason  that  death  depends  upon  thy  pleasure  even  as  thy  slave 
expectant  of  reading  thy  pleasure  !'  "*® 

[     9S     1 


77S  KahabharataI  [Sivargdrolmnilca 

Vaigampayana  continued — "Having  said  these  words,  the 
son  of  Ganga  once  more  addressed  the  Pandavas  headed  by 
Dhritarashtra,  and  other  friends  and  well-wishers  of  his.^^ — 
i  desire  to  cast  off  my  life-breaths.  It  behooveth  you  to  give 
me  leave.  Ye  should  strive  for  attaining  to  truth.  Truth 
constitutes  the  highest  power.^"  Ye  should  always  live  with 
Brahmanas  of  righteous  conduct,  devoted  to  penances,  ever 
abstaining  from  cruel  behaviour,  and  who  have  their  souls 
under  control  !'"^ — Having  said  these  wi^rds  ,unto  his  friends 
and  embraced  them  all,  the  intelligent  Bhishma  once  more 
addressed  Yudhishthira,  saying," — 'O  king,  let  ail  Brahmanas, 
especially  those  that  are  endued  Avith  wisdom,  let  them  who 
■are  preceptors,  let  those  who  are  priests  capable  of  asisting  at 
■sacrifices,  be  adorable  in  thy  estimation.'  "^* 


Section  CLXVIII. 

Vai^ampayana  said, — "Having  said  so  unto  all  the  KuruE', 
"Bhishma,  the  son  of  Cantanu,  remained  silent  for  sometime, 
O  chastiser  of  foes.^  He  then  held  forth  his  life-breaths  suc- 
cessively in  those  parts  of  his  body  which  are  indicated  in 
Yoga.  The  life-breaths  of  that  high-souled  one,  restrained 
duly,  then  rose  up."  Those  parts  of  the  body  of  Cantanu's  son, 
"in  consequence  of  the  adoption  of  Yoga,  from  which  the  life- 
breaths  went  up,  became  soreless  one  after  another.^  In  the 
midst  of  those  high-souled  persons,  including  those  great 
Eishis  with  Vyasa  at  their  head,  the  sight  seemed  to  be  a 
strange  one,  O  king.*  Within  a  short  time,  the  entire  body 
of  Bhishma  became  shaftless  and  soreless.  Beholding  it,  all 
those  distinguished  personages  with  Vasudeva  at  their  head, 
and  all  the  ascetics  with  Vyasa,  became  filled  with  wonder.^ 
The  life-breaths,  restrained  and  unable  to  escape  through  any  of 
the  outlets,  at  last  pierced  through  the  crown  of  the  head  and 
proceeded  upwards  to  Heaven.^  The  celestial  kettle-drums 
began  to  play  and  floral  showers  Avere  rained  down.  The 
Siddhas  and  regenerate  Rishis,  filled  with  delight,  exclaimed,— 
Excellent,  Excellent  '.'—The  life-breaths  of  Bhishma,  piercing 
throu 'h    the  crown  of  his  head,  shot  up   through   the    welkin 


Parva.]  anucasana  parva:  771) 

lyce  a  large  meteor  and  soon  became  invisible.^  Even  thus, 
O  great  king,  did  Cantanu's  son,  that  pillar  of  Bharata's  race, 
united  himself  with  eternity."  Then  the  high'-souled  rfuidavas 
and  Vidura,  taking  a  large  iinantity  of  wood  and  diverse  kinds 
of  fragrant  scents,  made  a  funeral  pyre.^^  Yuyutsu  and  others 
stood  as  spectators  of  the  preparations.  Then  Yudhishthira 
and  the  high-souled  Vidura'^  wrapped  Bhi.shnia's  body  with 
silken  cloth  and  floral  garlands.  Yuy>itsu  held  an  excellent 
umbrella  over  it.^'''  Bhimasena  and  Arjuna  both  held  in  Ihcir 
hands  a  couple  of  yak-tails  of  pure  white.  The  two  sons  of 
Madri  held  two  head-gears  in  their  hands."  Yudhishthira  and 
Dhritarashtra  stood  at  the  feet  of  the  body.  The  .spouses  of 
the  lord  of  the  Kurus,  taking  up  palmyra  fans,  stood  around 
the  body  and  began  to  fan  it  softly.^*  The  Pitri  sacrifice  of  the 
high  souled  Bhishma  was  then  duly  performed,  ^laiiy  libations 
were  poured  upon  th«  sacred  fire.  The  ."dingers  of  Samans  sanf 
many  Samans.^^  Then  covering  the  body  of  Ganga's  son  with 
sandal  wood  and  black  aloe  and  the  dark  wood  and  other  frag- 
rant fuel,  and  setting  fire  to  the  same,  the  Kurus  with  Dhrita- 
rashtra and  others,  stood  on  the  right  .side  of  the  funeral 
pyj,Qi6-i7  Those  foremost  ones  of  Kuru's  race,  having  thus 
cremated  the  body  of  the  son  of  Gangcl,  jiroceeded  to  the  sacred 
Bhagirathi,  accompanied  by  the  Rjshis.'^  They  were  followed 
by  Vyasa,  by  Narada,  by  Asita,  by  Krishna,  by  the  ladies  of 
the  Bharata  race,  as  also  by  such  of  the  citizens  of  Hastinfi- 
pore  as  had  come  to  the  place."  All  of  them,  arrived  at  the 
sacred  river,  duly  offered  oblations  of  water  unto  the  hifdi- 
souled  son  of  Ganga.-"  The  goddess  Bhagirathi,  after  tho.se 
oblations  of  water  had  been  oflfered  by  them  unto  her  .son,  rose 
up  from  the  steam,  weeping  and  distracted  by  sorrow."^  In 
the  midst  of  her  lamentations,  she  addressed  the  Kurus,  say- 
ing,— Ye  sinless  ones,  listen  to  me  as  I  say  unto  you  all  that 
occurred  (with  respect  to  my  son).-*  Po.sse.ssed  of  roval  con- 
duct and  disposition,  and  endued  with  wisdom  and  high  birth, 
my  son  was  the  benefactor  of  all  the  .seniors  of  his  race.  He 
Avas  devoted  to  his  sire  and  was  of  high  vows."'  He  could  not 
be  vanquished  by  even  Rama  of  Jamadagni's  race  with  his 
celestial  weapons  of  gre.-^t  energy.     Al;s,  that    hero     has   beeu 


780  MAHABnARATA. 

slain  by  Cikliandin  !"*  Ye  kings,  without  doubt,  my  heart  is 
made  of  adamant,  for  it  does  not  break  even  at  the  disappear- 
ance of  that  son  from  my  sight  !-^  At  the  Self-choice  at  Kac^i,- 
he  vanquished  on  a  single  car  the  assembled  .  Kshatriyas  and 
ravished  the  three  princesses  (for  his  step-brother  Vichitra- 
virya)  !-"  There  was  no  one  on  Earth  that  equalled  him  in 
might.  Alas,  my  heart  does  not  break  upon  hearing  the 
slaughter  of  that  son  of  mine  by  Cikhandin  !"^  The  puissant 
Krishna,  hearing  the  goddess  of  the  great  river  indulging  in 
these  lamentations,  consoled  her  with  many  soothing  words, 
Krishna  said, — ''0  amiable  one,  be  comforted.  Do  not  yield  to 
grief,  0  thou  of  beautiful  features  !  Without  doubt,  thy  son  has 
gone  to  the  highest  region  of  felicity  !-**"^°  He  was  one  of  the 
Vasus  of  great  energy.  Through  a  curse,  0  thou  of  beautiful 
features,  he  had  to  take  birth  among  men.  It  behooveth  thee 
not  to  grieve  for  hira.^^  Agreeably  to  Kshatriya .  duties,  he 
was  slain  by  Dhananjaya  on  the  field  of  battle  while  engaged 
in  battle.  He  has  not  been  slain,  0  goddess,  by  Cikhandin.^" 
The  very  chief  of  the  celestials  himself  could  not  slay  Bhishma 
in  battle  when  he  stood  with  stretched  bow  in  hand."^^  O  thou 
of  beautiful  face,  thy  son  has,  in  felicity,  gone  to  Heaven. 
All  the  gods  assembled  together  could  not  .slay  him  in  battle.^* 
Do  not,  therefore,  0  goddess  Ganga.  grieve  for  that  son  of  Kuru's 
race.  He  was  one  of  the  Vasus,  0  goddess  !  Thy  son  has  gone 
to  Heaven.     Let  the  fever  of  thy  heart  be  dispelled.'  "^^ 

Vaigampjlyana  continued, — "That  foremost  of  all  rivers, 
thus  addressed  by  Krishna  and  Vyasa,  cast  off  her  grief,  O 
great  king,  and  became  restored  to  equanimity.'*  All  the  kings 
there  present,  headed  by  Krishna,  O  monarch,  having  honored 
that  goddess  duly,  received  her  permission  to  depart  from  her 
banks."-^^ 

FINIS  ANUgASANA  PARVA. 


TABLE  OF  CONTENTS. 

ANUCASANA    PARVA. 

Anugdsanika  Pdrva. 


PAGE. 


Yudhishthira's  despondency  at  the  slauprhter  of 

his  kinsmen  on  the  field  of  Kurukshetra  ...  1 

Yudhishthira  enquires  how  he  may  be  cleansed 

of  his  sins    ...  •  ...  •••  •••  * 

Bhishma  comforts  Yudhishthira  by  telling  him 

that  the  soul  is  not  the  cause  of  our  acts  ...  ib 

The  story  of  Mrityu,  Gautami,  Kala,  the 

fowler,  and  the  serpent  ...  ...  ...  ib 

Bhishma  recites  the  story  of  Sudar(jana  and 

OGfhavati      ...  ...  .-..  ...  8 

Dharma  disguised  as  a  Brfihmana  guest,  in  the 

absence  of  Sudarc^ana,  demands  of  his  spouse 

her  person    ...  ...  ...  ...  11 

Dharma  reveals  himself  to  Sudar<;ana  as  the 

latter  comes  to  his  house  ...  ...  12 

Mrityu  is  baffled  and  retires  without  striking 

Sudar(;ana  and  Oghavati  both  of  whom 

attain  to  the  felicity  of  Heaven       ...  ...  ib 

Bhishma  recites  the  story  of  the  promotion  of 

ViQwamitra  from  the  status  of  a  Kshatriya 

to  that  of  Brfihmana      ...  ...  ...  15 

The  descendants  of  ViQwfimitra  who  became 

founders  of  great  Brahmana  houses  ...  ...  19 

Yudhishthira  wishes  to  know  the  merits  of  com- 
passion and  the  characteristics  of  devout  men  ...  ib 
Bhishma  recites  the  story  of  Vasava  and  the 

high-minded  Cuka  who  did  not  desert  the 

blasted. tree  wherein  it  had  been  born  ...  ib 

Yudhishthira  enquires  which  of  the  two, 

Exertion  and  Destiny,  which  is  more  powerful  ...  ZZ 


11  CONTENTS. 


PAGE. 


Bhishma  recites  the  conversation  between  the 
Grandsire  Brahman  and  Va9ishtha  in  which 
the  necessity  of  Exertion  is  shown,    notwith- 
standing the  force  of  Destiny  ...  ...  22 

Yudhishthira  enquires  after  the  fruits  of  good 

Uccdo  •••  •••  •••  •••  ^O 

Bhishma  recites  the  diverse  fruits  of  diverse 

good  acts      ...  ...  ...  ...  26 

Yudhishthira  enquires  who  should  be  wor- 
shipped and  who  liked,  &c.  ...  ...  28 

Bhishma's  answer  about  the  duty  of  wor- 
shipping good  Brahmanas  ...  ...  ib 

Yudhishthira's  enquiry  about  the  misery  that 
awaits  those  who  refuse  to  make  gifts  to  Brah- 
manas after  having  promised  to  give  them         ...  31 
Bhishma's  answer  setting  forth  the  diverse 

kinds  of  misery  that  await  these  men  ...  ib 

The  story  of  the  jackal  and  the  ape      ...  ...  32 

The  story  of  the  head  of  a  college  of  ascetics 

and  a  Cudra  desirous  of  instruction  ...  ...  34 

Yudhishthira  enquires  after  the  nature  of  the 
man  or  the  woman  in  whom  the  goddess  of 
Prosperity  always   dwells  ...  ...  41 

The  story  of  the  conversation  between  Rukmini 

and  the  goddess  Cree      ...  ...  ...  ib 

The  persons  with  whom  Cree  does  not  reside  ...  42 

Yudhishthira  enquires  which  of  the  two,  man 
or  woman,  derives  the  greater  pleasure  from 
an  act  of  union  ...  ...  ...  44 

Bhishma  recites  the  story  of  king  Bhangaswana, 
who  had  been  metamorphosed  into  a  woman, 
and  Cakra  the  chief  of  the  celestials  ...  ib 

Yudhishthira  enquires  how  one  should  act  in 

order  to  live  happily  both  here  and  hereafter     ...  48 

Bhishma's  answer  indicating  the  chief  duties  of 

commission  and  omission  ...  ...  49 

The  different  names  of  Mahadeva  and  his  puissance  ...  ib 


CONTENTS.  Ul 

PAGE. 

Yudhishbhiro.  enquires  after  the  meaiiincj  of 

the  scriptural  inj  unction  to  husband  and 

wife  about  the  performance  of  all  religious 

duties  together  ...  ...  ...  14S 

Bhishma  recites  the  story  of    Ashtavakra  and 

the  lady  Dic.'a  ...  ...  ...  149 

Who  is  a  proper  object  of  gift  ...  ...  1G2 

The  ordinances  in  re^^pect  of  the  acts  directed 

to  be  observed  towards  the  deities  and  the 

Pitris  on  occasions  of  the  Craddha...  ...  Iij7 

The  circumstances  under  which  a  person  may 

become  guilty  of  Brahmanicide   without 

actually  slaying  a  Brahmana  ...  ...  180 

Enumeration  of  the  sacred  waters  on  the  Earth      ...  181 

The  different  merits  upon  bathing  in  difterent 

Tirthas        ...  ...  ...  ...  182 

Which  countries,  which  retreats,  which  mountains, 

and  which  rivers  are  foremost  in  point  of  sanctity...  189 

The  story  of  Matanga,  who  was  begotten  upon 

a  Brahraani  by  a  Cudra,  striving  to  become 

a  Brahmana  by  penances  ...  ...  199 

The  status  of  a  Brahmana  cannot  be  acquired  , 

except  by  birth  ...  ...  ...  204 

The  story  of  Vitahavya's  promotion  to  the  status 

of  a  Brahmana  ...  ...  ...  20G 

What  men  are  worthy  of  reverent  homage  ...  211 

The  discourse  between  Nfirada  and  Vasudeva  ...  ib 

The  merits  of  persons  that  grant  protection 

to  living  creatures  ...  ...  ...  215 

The  story  of  the  king  of  the  Ka(;is,  the  pigeon, 

and  the  hawk  ...  ...  ...  ib 

The  worship  of  Brahraanas  the  foremost  act  laid 

down  for  a  king  ...  ...  ...  21S 

Bhishma's  characterisation  of  Brahmanas  ...  224 

The  discourse  between  Cakra  and  Camvara  ...  227 

The  comparative  eligibility  of  Brahraanas  for 

receiviug  prc;:euts  ...  ...  ...  229 


iv  CONTENTS. 


PAOE. 


The  discourse  betweeii  P&,iichachuda  and  Narada 

on  the  character  of  women  ...  ...  231 

Women  are  incapable  of  being  restrained  within 

bounds  ...  ...  ...  ...  236 

The  story  of  Vipula  protecting  his  preceptor's 

wife  agfainst  the  schemes  of  Indra  ...  ....  237 

Vipula's  pride  and  the  dice-players  he  saw  on- 

his  way         ..."  ...  ...  ...  244 

Vipula  hurt  by  their  observations  regardii^g 

himself        ...  "...  ...  ...  245 

Deva^arman  explains  to  Vipula  his  transgression    ...  247 

Vipula  absolved  by  his  preceptor  ...  ...  248 

Upon  what  sort  of  a  person  should  one  bestow 

one's  daughter  in  marriage  ...  ...  249' 

What  constitutes  or  completes  the  union  of 

marriage      ...  ...  '  ...  ...  252 

The  passing  and  acceptance  of  dower  do  not 

constitute  marriage        ...  ...  ...  253 

Bhishma  refers  to  the  opinion  of  Cantanii  and 

his  own  conduct,  in  liberating  Amya  the 

princess  of  Ka^i  whom  he  had  abducted  for 

hig  brother  Vichitravirya  ...  ...  254 

How  a  girl's  kinsmen  should  act  after  receipt  of 

a  dower  if  the  giver,  without  marrying,  goes 

away  and  does  not  return  for  sometime  ...  257 

Upon  what  authority  is  the  wealth  of  men 

inherited  by  others  when  they  happen  to 

have  daughters  ...  •     ...  ...  258 

The  different  rules  of  succession  ...  ...  259 

How  should  women  be  treated  ...  ...  261 

The  comparative  eligibility  of  different  kinds 

of  sons  to  the  sire's  inheritance        ...  ...  262 

The  duties  of  persons  born  in  the  mixed  orders       ...  269 

The  different  kinds  of  sons...  ...  ...  276 

The  blessedness  that  attaches  to  kine    ...  ...  279 

The  story  of  Chyavana  and  king  Nahusha  ...  ib 

Equality  of  the  cow  and  the  Brahmana  r,.  283 


CONTENTS.  T 

PAOE. 

The  story  of  Rama's  birth   ...  ...  ...  "2HG 

Chvavaiia  foretells  the  internnxturc  between  his 

own  race       ...  ...  •••  •••  S02 

The  different  rewards  of  different  kinds  of  acts     ...  30-4 

The  rewards  attached  to  the  planting  of  trees 

and  the  digging  of  wells  and  tanks  ...  ...  ."^OS 

"What  gift  is  distinguished  over  all  gifts  ...  310 

Bhishma  adjures  Yudhishlhira  to  always  revere 

the  Brahmanas  ...  ...  ...  313 

Which  gift  is  more  meritorious,  viz.,  that  to  one 

who  solicits  or  that  to  an  unsoliciting  person     ...  315 

Where  one  meets  with  the  rewards  attached  to 

gifts  and  sacrifices  ...  ...  ...  317 

The  gift  of  earth  is  the  foremost  of  all  gifts  ...  321 

The  discourse  between  Cakra  and  Vrihaspati 

upon  the  same  topic       ...  ...  •••  32.5 

What  gifts  should  kings  make — what  gifts 
immediately  gratify  the  Brfihraanas — what 
fi'uits  attach  to  them — what  gifts  are  pro- 
ductive of  rewards  both  here  and  hereafter       ...  3.".0 
The  conjunctions  of  the  planets  and  stars  in 

relation  to  gifts  ...  ...  •••  ^^^ 

Diverse  merits  of  diverse  kinds  of  gifts  ...  337 

The  merits  that  attach  to  gifts  of  sandals  and  shoes  ...  339 

Bhishma,  at  the  request  of  Yudhi-shthira,  reverts 
to  the  subject  of  the  merits  attaching  to  gifts 
of  sesame  and  land  and  kine  and  food  ...  lO 

The  cow  should  never  be  given  away  for  slaughter   ...  34i3 

What  kine  should  not  be  given  to  Brahmanas         ...  ib 

The  seasons  when  gifts  of  food  produce  particular 

merits 

The  merits  that  attach  to  gifts  of  drink  ...  24i't 

The  merits  that  attach  to  gifts  of  lamp^  or  light 

for  illumining  dark  places  .•■  •••  34G 

Bhishma  reverts  to  the  topic,  at  Yudhishthira's 
solicitation,  of  the  merits  of  gifts,  with 
especial  reference  to  the  gift  of  Eirth  ...  3i)0 

L     B     ] 


3  +  4 


XI  CONTENTS. 


PAGE, 


A  cow  should  never  be  given  to  a  person  thait 

is  not  righteous  ...  ...  ...  351 

The  calamities  that  befel  Nriga  who  had  un- 
wittingly taken  a  cow  belonging  to  a 
Brahmana  and  given  it  away  unto  another 
Briihmana    ...  ...  ...  ...  352 

Nriga  metamorphosed  into  a  gigantic  lizard  till 

rescued  by  Krishna        ...  ...  ...  354 

Bhishma  reverts  to  the  merits,  in  detail,  that 

attach  to  gifts  of  kine    ...  ...  ...  355 

The  story  of  Uddalaki  and  his  son  Nachiketa  ...  ib 

Nachiketa  cursed  by  his  father  falls  dead  at  his  feet  ...  356 

Nachiketa  revived  by  his  sire  ...  ...  ib 

Nachiketa's  narrative  of  Ms  experiences  of  the 

kingdom  of  Yama  ...  ...  ...  357 

The  articles  that  may  serve  as  substitutes  for 

kine  when  kine  are  not  procurable  for  gift  ...  359 

The  protection  of  kine  confers  great  merits  on 

the  protector  ...  ...  ...  361 

The  discourse  of  the  Grandsire  to  Indra  on  the 

subject  of  kine  ...  ...  ...  363 

The  descent  of  the  Grandsire's  discourse  from 
Indra  to  Bhishma  through  several  Rishis  and 
royal  sages   ...  ...  ...  ...  371 

TTudhishthira  enquires  after  the  rewards  that  at- 
tach to  the  observance  of  different  kinds  of  vows  . . .  372 

Bhishma's  exposition  of  those  rewards  ...  ...  ib 

The  ordinances  that  regulate  the  gift  of  kine  ...  37(5 

The  merits  attaching  to  gifts  of  kine  continued      ...  380 

Why  the  gift  of  a  Kapila  cow  is  more  meritori- 
ous than  that  of  any  other  ...  ...  381 

Bhishma's  recital  of  the  circumstances  under 

which  the  Kapila  cow  was  created  ...  ...  382 

Vatjishtha's  discourse  to  king  Saudasa  on  what 

is  most  sacred  and  productive  of  most  merit     .,.  385 

Continuation  of  Va(;ishtha's  discourse  on  the 

pre-eminent  sanctity  of  kine  ...  ...  3S7 


CONTENTS.  ^^^ 

The  diverse  merits  attaching  to  gifts  of  divers© 

kinds  of  kine                    ...                  ...  •••  ^^^ 

The  purificatory  Mantras  having  reference  to  kino  ...  SilO 

Vyasa's  description  of  the  region  of  kine  which 

the  blessed  only  attain   ...                 ...  •••  ^^^ 

The  duns:  of  the  cow  is  endued  with  Cree  ...  396 
The  Grandsire's  discourse  to  Indra  on  the  su- 
periority of  kine             ...                 ...  ...  '^00 

The  origin  of  gold                ...                 ...  ...  '*03 

The  pre-eminence  of  gold  as  an  object  of  gift  ...  407 

The  opressions  committed  by  Tfiraka  on  the  deities  ...  409 

TJmas  curse  on  the  deities  ...                 ...  ...  ib 

The  curse  did  not  touch  Agni                ...  ...  ib 

The  deities  pursue  Agni  who  seeks  to  elude  them  ...  410 

The  deities  at  last  catch  Agni                ...  ...  413 

Agni  solicited  by  the  deities  to  beget  a  heroic  son  ...  ib 

Agni  inseminates  Ganga,  with  his  energy  ...  414! 
Unable  to  hold  Agni's  energy  any  longer,  Ganga 

casts  it  off  on  the  breast  of  Meru     ...  ...  415 

The  goddess  Krittika  adopts  the  child  born  of 

Agni's  energy                   ...                  .-•  •••  ^1^ 

The  birth  of  Bhrigu  and  others  from  the  Grand- 

sire s  sacrifice                  ...                 •••  •••  *^'^ 

Bhrigu  becomes  the  child  of  Mahadeva  ...  420 

Angiras  becomes  the  child  of  Agni        ...  ...  ib 

Kavi  (otherwise  called  Cukra)  becomes  the  child 

of  the  Grandsire              ...                 ...  •••  *b 

The  offspring  of  Biirigu  and  Angiras  and  Kavi  ...  421 

The  felicity  of  those  that  make  gifts  of  gold  ...  423 

The  destruction  of  Taraka...                 ...  •••  *'^'* 

The  ordinances  respecting  the  Crfiddha  ...  ^'^7 
The  different  merits  of  performing  the  Craddha 

on  different  days             ...                 •••  •••  *~ 

Yudhishthira  enquires  about  those  offerings  in 

Craddhas  which  become  eternal       ...  ...  *29 

The  periods  for  which  diflerenfc  offerings  presented 

at  Craddhas  last             ...                •••  ••*.  ^^ 


Vlll  CONTENTS. 


PAGE. 


The  different  merits  acquired  by  persons  by  per- 
forming the  Craddha  on  different  dates  ...  431 
The  Brahmanas  unto  whom  offerings  made  at 

Craddhas  should  be  given  away        ...  ...  432 

The  circumstances  under  which  the  Craddha 

was  first  conceived  ...  ...  ...  439 

Those  Brahmanas  that  are  observant  of  vows  not 

mentioned  in  the  Vedas  may  eat  at  Craddhas  L 

without  incurring  sin     ...  ...  ...  p^S 

Those  Brahmanas  that  are  observant  of  vows 
mentioned  in  the  Vedas  incur  sin  by  eat- 
ing at  Craddhas  in  violation  of  their  vows         ...  ib- 
is penance  really  identifiable  with  fast  ...                  ...              ib> 

How  may  one  come  to  be  regarded  as  always 
observant  of  fasts — how  of  vows — how  may 
one  become  an  eater  of  Vighasa — how  may 
one  come  to  be  regarded  as  fond  of  guests  ...  44(> 

The  difference  between  the  giver  and  the 

receiver  of  gifts  ...  ...  ...  447 

The  story  of  Vrishadarbhi's  son  and  the  hungry 
Kishis  with  Arundhati  and  Ganda  and 
PaQusakha    ...  ...  ...  ...  ib 

The  Rishis  explain  the  etymologies  of  their 
names  to  the  Rakshasi  who  guards  the  path 
leading  to  a  tank  of  lotuses  ...  ...  453 

The  Rakshasi  slain  by  Indra  in  the  form  of 

Cunasakha  ...  ...  ...  ...  456 

The  lotus-stalks  gathered  by  the  Rishis  stolen         ...  4.57 

The  oaths  of  the  several  Rishis  ...  ...  ib 

Cunasakha's  oath  ...  ...  ...  459 

Cunasakha's  explanations    ...  ...  ...  ib 

The  history  of  another  assemblage  of  Rishis  tak- 
ing oaths  for  clearing  themselves  from  the 
charge  of  theft  ...  ...  ...  461 

The  circumstances  under  which  the  gift  of 
umbrellas  and  sandals  at  Craddhas  was 
first  introduced  ...  ...  ...  467 


CONTENTS.  '*^ 

I'AGE. 

The  story  of  Jamadagui  and  liis  wile    ...  ...  408 

Jamadagni'a  wrath  with  Surya  ...  ...  4GS* 

Surya  pardoned  by  Jamadagni  ...  ...  470 

Surya  makes  over  an  lunbrella  and  a  pair  of 

sandals  to  Jamadagni  and  pronounces  the 

gift  of  those  articles  to  be  meritorious  ...  ib 

Bhishma  reciies  the  discoui'se  between  Vasudeva 

and  the  goddess  Earth  on  the  duties  of  a 

householder  ...  ...  ...  ...  471 

The  cirjumstances  under  which  the  gift  of  lights 

and  lamps  originated      ...  ...  ...  473 

The  discourse  between  Manu  and  Suvarna,   con- 

tainingr  a  narrative  of  what  Cukra  had  said 

unto  the  Daitya  king  Vali  regarding  the  oft'er 

of  tlowers,  incense,  and  lights  ...  ...  ib 

Agastya  curses  Xahusha  and  changes  him  into 

a  huge  serpent  ...  ...  ...  4i:l 

The  place  where  they  go  after  death  who  steal 

what  belongs  to  a  Brahmana  ...  ...  485 

The  story  of  Indra  disguised  as  king  Dhrita- 

rashtra  seizing  the  white  elephant  named  by 

the  Rishi  Gautama  ...  ...  ...  489 

Indra's  disguise  penetrated  by  Ciautania  ...  496 

What  constitutes  the  highest  Penance  ...  ...  ib 

The  foremost  of  penances  is  fast  ...  ...  500 

The  reasons  for  which  one  becomes  short-lived  or 

long  lived     ...  ...  ...  ...  501 

The  acts  that  one  is  to  do  and  to  avoid  ...  ...  502 

How  should  the  eldest  brother  behave  towards 

his  younger  brothers  and  how  should  the 

younger  ones  behave  tawards  their  eldest  brother...  517 

Angirasa's  discourse  on  the  ordinance  relating  to 

fasts  and  the  merits  that  attach  to  them  ...  521 

The  particulars  of  those  fasts  that  bestow  merits 

equal  to  those  of  sacrifices  ...  ...  52G 

The  foremost  of  all  Tirthas  ...  ...  ...  5.S8 

The  Soul  is  the  highest  Tirtha  ...  ...  ib 


X  CONTENTS. 

PAGE. 

The  rewards  for  ditferent  kinds  of  fasts  ...  ...  541 

How  one  becomes  endued  with  the  sources  of 

happiness      ...  ...  ...  ...  513 

What  follows  the  man  that  dies  ...  ...  514 

How  is  it  possible  for  Righteousness  (and  its- 
reverse)  to  follow  the  doer  ...  ...  545 

How  is  the  vital  seed  originated  ...  ...  546 

How  Jiva,  after  birth,  grows  ...  ...  ib 

When  the  body  is  cast  off,  in  what  form  does 

Jiva  enjoy  and  endure  felicity  and  misery  ....  ib' 

The  different  forms  in  which  Jiva  has  to  take 

birth  in  consequence  of  different  acts  ...  547 

The  ends  attained  to  with  the  aid  of  Righteousness  ...  556 

The  six  doors  of  Righteousness  ...  ...  557 

How  does  one  who  injures  another  in  thought, 

word,  or  deed,  succeed  in  cleansing  oneself  ...  558 

The  demerits  of  eating  meat  and  the  merits  of 

abstaining  from  it  ...  ...  ...  561 

The  discourse  on  meat  continued  ....  ...  5G7 

The  merits  of  those  that  throw  away  their  bodies 

in  the  sacrifice  of  battle ...  ...  ...  570 

The  story  of  the  successive  transformations  of  the 

worm  noticed  by  Vyasa .. .  ...  ...  571 

The  relative  superiority  of  knowledge,  penances, 

and  gifts       ...  ...  ...  ...  577 

The  behaviour  of  good  and  chaste  women  ...  583 

The  relative  efficacy  of  Conciliation  and  Gift  ...  585 

The  story  of  the  Brahmana  and  the  Rakshasa  ...  ib 

The  different  reasons  for  which  one  may  become 

pale  of  hue  ...  ...  ...  ...  586 

How  should  a  man,  coming  into  this  world,  and 

destitute  of  goods,  conduct  himself  in  order  to 

attain  to  a  high  end       ...  ...  ...  589^ 

Certain  explanations  regarding  Craddhas  ...  591 

The  slaughter  of  living  creatures  is  sinful  ...  593 

The  means  by  which  he  who  slays  living 

Croat  ui'eg  at  a  Craddha  may  cleanse  himself  t^,  ih 


CONTEXTS.  XI 

PAGE. 

The  acts  by  which  Hari  becomes  gratified  . . .  597 
The  acts  by  which  poor  men  may  acquire  the 

merits  of  sacrifices          ...                 ...  ...  601 

The  acts  that  are  regarded  as  effica3iou9  by 

Chitragupta...                  ...                  •••  ...  60S 

Thos3  acts  by  doing  which  the  Pramathas  may 

be  kept  out  of  one's  way                   ...  ...  Gil 

Skanda's  discourse  on  duties                   ...  ...  614 

The  persons  from  whom  Brahmanas,  Kshatriyas, 

Vai(;.yas,  and  Cudras  may  accept  food  ...  610 
The  expiations  which  cleanse  a  Brahmana  of  the 

sin  he  incurs  by  accepting  forbidden  food  ...  618 

Which  is  better,  charity  or  devotion     ...  ...  620 

Bhishma's  exposition  of  the  five  kinds  of  gifts  ...  622 

The  puissance  of  Vishnu     ...                 ...  ...  624 

The  energy  of  Mahadeva    ...                  ...  ...  62v< 

The  discourse  on  diverse  topics  between  Uma 

and  ^lahadeva                 ...                 ...  ...  631 

The  circumstances  under  which  one  may  be 
promoted  or  degraded  to  a  higher  or  lower 

order  than  that  of  one's  birth            ...  ...  6.")0 

Mahildeva's  discourse  on  the  manifestation  of 

the  fruits  of  acts             ...                 ...  ...  660 

By  what  conduct  men  may  ascend  to  Heaven  ...  661 

What  the  duties  are  of  women               ...  ...  66S 

Mahadeva  discourses  on  the  glory  of  Vfisudeva  ...  672 

Bhishma's  consolations  to  Yudhishthira...  ...  681 

What  Religion  is  the  foremost  of  all  Religions  ...  684 
The  worship  of  Vasudeva  is  recommended  by 

Bhishma       ...                  ...                  ...  ...  ib 

The  thousand  names  of  Vasudeva          ...  ...  G8.5 

The  merits  of  those  who  recite  those  names  or 

hear  them  recited            ...                 ...  ...  714 

The  Mantras  that  are  most  sacred         ...  ...  7UJ 

The  merits  of  those  that  recite  these  Mantras  ...  721 
What  course  of  conduct  towards  what  classes  of 

persons  is  regarded  faultless               ...  ...  723 


•xn 


CONTENTS. 


The  story  of  Pavana  (the  god  of  wind)  and 

Arjuna  the  Haihaya  kincj 
The  story  of  Utathya  and  Varnna 
The  greatness  of  Agastya     ... 
Tiie  energy  of  Atri 
The  story  of  Chyavana's  success  over  Indra  in 

the  matter  of  the  Agwins 
Krishna's  discourse  to  his  sou  Pradyumna  on  the 

puissance  and  giory  of  the  Brahniauas 
The  story  of  Durvasas  entertained  by  Krishna 
The  glory  of  Rudra  ... 

Discourse  on  the  authority  of  the  scriptures 
The  indications  of  those  that  are  wicked  and  of 

those  that  are  good 
On  wealth  and  its  acquisition 
Yudhlshthira's  discourse  on  Righteousness 
The  sacred  names  that  cleanse  one  of  all  sins 
The  pirting  advice  of  Bhishma  to  Yudhishthira 

Siuargarohanika  Pwrva, 

Yudhlshthira's  return  to  the  city 
Yudliishthira's  return  to  Bhishma  when  the  sun 

had  commenced  his  north- ward  course 
Bhishma  takes  leave  of  all  his  relatives  by  a  few 

words  to  each 
Bhishma's  last  address  to  Vasudeva 
Vasudeva  gives  Bhishma  leave  to  cast  off  his  body 
Bhishma  casts  off  his  body  ... 
Bhishma's  body  cremated 
The  Kurus  repair  to  the  sacred  river  Ganga  for 

offering  oblations  of  water 
Ganga's  lament  for  the  death  of  her  son 
Krishna  consoles  Ganga 


725 
730 
732 
734 

735 

740 
747 
751 
757 

761 
764 
76& 
769 

773 


774 

775 

776 
777 
ib 
778 
779 

ib 
ib 

780 


FINIS. 


(lit 


APPEAL. 

The  undersigned  appeals  to  the  friends  and  patrons  of  her 
deceased  husband,  Babu  Pratapa  Chandra  Roy,  c.  i.  e.,  and 
to  the  public  in  general,  for  assistance  in  enabling  her  to 
issue  the  6  or  7  more  fascicules  of  the  English  translation  o\ 
the  Mahabharata  for  bringing  that  work  to  completion.  The 
deceased  has  left  no  property  with  the  exception  of  a  few 
copies  of  the  Mahabharata  and  the  house  in  which  he  resided 
and  where  the  office  of  the  Datavya  Bharata  Karyalaya  is 
located.  ^ 

That  work  having  progressed  so  far,  the  undersigned  com- 
fidently  hopes  that  the  liberal  portion  of  the  public  will  not 
allow  it  to  be  suspended  at  this  stage. 

As  the  widow  of  the  deceased,  undersigned  is  prepared  to 
to  devote  all  her  energies  to  the  completion  of  the  task  in 
which  the  deceased  was  engaged.  To  her  the  obligation  is 
sacred,  and  she  is  prepared  to  devote  the  whole  of  her  IStridkaii 
to  obey  the  last  injunction  of  her  husband.  Unfortunately  for 
her,  that  is  very  little,  and  would  not  help  her  much  to  carrf 
on  the  enterprise  to  a  successful  end.  Rs.  8  to  10  thousand 
are  yet  necessary  for  the  purpose.  This  sum  cannot  be  much 
where  so  many  persons  and  personages  are  concerned.  The 
Sanskrit  poet  has  said, — 

"The  thinnest  fibres,  joined  together, 
may   bind   an    elephant    in    rut." 

The  number  of  charitable  persons  in  the  world  is  very  large. 
A  little,  contributed  by  each,  may  support  undertakings  bigger 
than  a  second  edition  of  the  entire  Mahabharata. 


1,  B&j&h  Gooroo  Dass'  Street, 

Calcutta, 

January  2l8t,   1895. 


} 


SUNDARI  BALA  DASSI  (ROY.) 


i^MH 


ADVERTISEMENT. 

100  copies  of  the  Sanskrit  Mahabharata  (complete)  and 
100  of  the  English  translation  of.the  same,  published  by  P.  C. 
Roy,  c.  I.  E.,  will  be  given  away  at  reduced  prices,  i.  e.,  Rs.  7 
and  Rs.  20  respectively  (inclusive  of  all  charges)  to  meet  the 
immediate  expenses  of  the  D.  B.  Karyalaya,  and  Babu  Pratapa 
Chandra  Roy's  ^rdddha. 

Those  recipients  of  the  Mahabharata  who  may  miss  parti- 
cular fascicules  in  their  sets  are  urgently  requested  to  apply 
for  them  without  delay,  for,  a  fev  months  hence  it  will  not  b© 
possible  to  supply  them  at  even  double  or  treble  the  sum 
hitherto  charged  for  a  missing  fascicule. 

All  balances  of  subscriptions,  again,  due  on  account  of  the 
publication,  should  be  remitted  without  delay.  Those  balan- 
ces, if  speedily  paid  up,  will  go  a  great  way  to  enable  the 
undersigned  to  complete  the  work  with  such  assistance  as  she 
may  get  from  other  quarters. 

AH  remittances  should  be  made  payable  to  the  undersigned. 
All  business  communications,  however,  should  be  addressed, 
as  hitherto,  to  the  Manager,  Datavya  Bharata  Karyalaya, 
1,  Rajah  Gooroo  Dass'  Street,  Calcutta. 

SUNDARI  BALA  ROY. 


^VTICE. 


It  is  with  deep  regret  that  the  undersigned    announces  the 
death  of  Babu  Pratapa  Chandra  Roy,  c.  i.  E.     He  expired  at 
his   residence,  1  Rajah  Gooroo  Dass'  Street,  Calcutta,  at    1  A. 
M.   of  Friday    the    11th    of  January.     The   deceased    was   5S 
years  of  age,  having  been  born  in  1842.     His  native  village  is 
Sanko  in  the  District  of  Burdwan.     He   received  his  rudimen- 
tary education  in  the  indegonous  Patshala  of  his  village    under 
the  village  Guru.     He  came  to    Calcutta    while  he    was   about 
16  years  of  age  and   #iance    led    him    to    Babu  Kali  Prasanna 
Sincrha,  the  millionaire,  who  issued  for    gratuitous  distribution 
the   first    Bengali   translation    of  the    Mahabharata.     Pratapa 
Chandra's  amiability  and  intelligence  soon  attracted  the  atten- 
tion of  his  young  master  who  used  to  employ  him    in  collecting 
the  rents  of  his  Calcutta    houses.     He  was  his  master's  private 
casheer  for  sometime.     Seeing  Babu  Singha's  unbounded   con- 
fidence in  him,  many  older  servants  wrte  jealous   of  him    and 
tried  to  ruin  him.     Their  attempts  only   ended    in    confirming 
Babu  Singha's   good    opinion    of  him.     Not    having    much    to 
do,   Pratapa    Chandra    watched    the    progress    of  his    master's 
translation  of  the    Mahabharata.     Soon    after    the    completion 
of  that  work,  his  master   died.     With  the  small    sura    he    had 
succeeded  in  saving,  Pratapa    Chandra    then    opened    a   small 
book-shop.     His   prices    were    always   cheaper   than    those   of 
others,  and  within  a  very  short  time,  his   shop   became   exten- 
sively known.     He  was  by    nature  a   charitable    man.     Many 
poor  boys  used  in  those  days  to  visit  his  shop  for  the  permission 
he  always  gave  them  to  read  the  books  on    his   shelves.     After 
school  hours  till  candle-light  his  shop  looked  like  a  little   read- 
ing room.     He  was  very  economical  in  his  expenses  and  under 
stood  his  business.     Within  less  than  8  years  he    succeeded    in 
securing    a    competence.     He    then    resolved    to    issue    a    new 
Bengali  translation  of  the   Mahabharata.     It  was  a  serial    pub- 
\  lication.     He  completed    it    in    a  remarkably    short    period    of 
time  and  made  a  good  profit.     About  this  time  he    was    vi.sited 
bv  a  domestic  calamity.     It  affected  him  deeply    and    rendered 
him  incapable  o^   business.     He    wished    to    %r\    the    effect    of 
new  scenes.     While  roving  without  a  purpose  through  northern 
1 1\  bin  I  "ii-ii--nir"rrr'-in  1 1  n  i  iiiinnTiniMT  i        ii 


(     2     ) 

Bengal,  he  made  many  acquaintances.     He  learnt    from    them 
that  though  his  own  edition  of  the  Mahabharata  was  cheap  in 
all  conscience,  yet  it  was  beyond  the  reach  of  many  of  his  coun- 
trymen.    As  he  had  nobody  to  provide   for  except   a   daughter 
whom  he  had  married  to  a  good    family,  he  resolved  to   return 
to  Calcutta  and  forget  his  sorrow  in   some  kind  of  active   work 
of    a   charitable   kind.     Coming   to    Calcutta   he    took    stock 
of  his  shop.     He  found   that   he    had    still   about   a    thousand 
copies  of  his  Mahabharata.     These  he   resolved    to   give   away 
to  deserving    men.      His   indiscriminate   charity   produced    a 
result  he  did    not    anticipate.     Some    of  the   recipients   of  his 
charity  sold  the  volumes  they  had  got   and    these    found   their 
way  to  the  booksellers  who  set    a    larger   price    on   them    than 
what  he  had  charged  in  the  first   instance.     He  consulted  with 
some  friends  competent  to   give   him   advice.     The   result    was 
the  establishment  of  the    Datavya  Bharata  Karyalaya.     A  new 
edition  of  the  Bengali   Mahabharata    was  commenced.     A  con- 
siderable number  of  copies  were  given  away  gratis  to   persons 
incapable  of  selling  them.     As    regards    the    remaining    copies 
the  small  sum  of  Rs.  6/(>  was   charged    for  copy,  to   cover    the 
expenses    of  postal   transit    and    establishment.     The    rule    he 
made  was  to  send  every  copy  through  the   post.     This   enabled 
him  to  dispose  of  each  fascicule  in  a  day  or  two  after   issue.     If 
anybody  went  to  his  office,  he  was  told  to   communicate    what 
he  had  to  say  through  the  post.     He  worked  with  a   very  small 
establishment.     He  could  not  afford  to    lose  time   by   speaking 
with  hundreds  of  men  who,  if  such  a  rule  had  not    been  made, 
would  have  called  on  him  at  all  hours    of  the  day.     As   a    man 
of  business,  he  always  strove  to  save  time  and  money. 

The  result  of  the  operations  of  the  Datavya  Bharata  Karya- 
laya is  well  known.  In  the  introduction  to  the  first  fasciculus 
of  the  English  translation  of  the  Mahabharata,  that  result 
was  summed  up  in  these  words : — 

"The  Datavya  Bharata  Karyalaya  has,  within  the  course 
of  the  last  seven  years,  printed  and  gratuitously  distributed 
two  editions  of  the  Mahabharata  in  Bengalee  translation, 
each  edition  comprising  nearly  3,000  copies.  The  fourth 
edition    of    the    Mahabharata     (the    third    of    the    series    for 


k 


gratuitous  distribution)  has  been  commenced  and  will  take 
some  time  before  it  is  completed.  One  edition  of  the 
Harivansa  comprising  3,000  copies  has  been  exhausted. 
The  Ramayana  also  has  been  taken  in  hand  and  is  nearly 
completed,  the  text  of  Valmiki  publishing  along  with  the 
translation.  Roughly  estimated,  the  Bhfirata  Kfiryalaya  has 
distributed  up  to  date  nearly  Nine  thousand  copies  of  the 
Mahabharata  and  the  Harivan.sa  taken  together,  and  that 
number  would  swell  to  Eighteen  thousand,  when  the  fourth 
edition  of  the  Mahabharata  and  the  first  edition  of  the  Ramil- 
yana  (both  diglot)  will  be  complete.  A  single  copy  of  the 
Mahabharata  consists  of  about  1,083  forms,  octavo,  deray  ;  a 
single  copy  of  the  Harivansa,  112  forms;  and  the  single  copy 
of  the  Ramayana,  578  forms.  The  Arithmetical  result,  there- 
fore, of  the  operations  of  the  Bharata  Karyalaya  has  been 
that  1.37,83,500  separate  printed  forms  have  been  already 
gratuitously  distributed  and  in  course  of  distribution." 

To  the  above  must  he  added  the  re.sult  of  the  operations  of 
the  last  12  years.  During  this  period  four  successive  editions 
of  the  Mahabharata  in  Sannkrit,  each  comprising  not  less 
than  3,000  copies,  have  been  completed.  Of  the  English 
translation  also  of  the  Mahabharata,  92  fascicules  have  been 
issued.  Two  more  are  ready.  Six  or  seven  more  fascicules 
are  needed  for  completing  the  work.  These  represent  an 
amount  of  work  that  is  mor»  than  double  of  what  was  an 
nounced  twelve  years  ago. 

The  character  of  Babu  Pratana  Chandra  Rov  may  be 
summed  up  in  a  very  few  words.  He  was  exceedingly  chari- 
table. Him.self  content  with  the  mo.st  frugal  fare  and  simple 
dress,  he  always  strore  to  save  what  he  could  in  order  to  be  able 
to  relieve  the  distress  of  others.  Within  his  small  means,  he 
ende  woured  to  live  according  to  the  ideal  set  forth  in  the 
following  verse  of  the  i'avchatantra, — 

The  only  luxury   in    which    ho    indulged    wa.s    the    Indian 

!n;iiii<().      When    the    .season    c'lino,  the    bc^t    v.-irictie.s    of  this 


I 


(  i  > 

fruit  were  to  be  found  on  his  table.  It  should  be  noted,  how- 
ever, that  he  seldom  himself  ate  what  he  bought.  The  best 
portion  of  his  daily  supply  was  for  his  friends.  Those  who 
visited  hira  at  this  season  could  never  leave  him  without 
tasting  some  of  his  mangoes.  The  country  about  his  native 
j  village,  Sanko,  produces  good  varieties  of  other  fruits,  such  as 
the  Indian  jack,  the  plantain,  and  the  pine  apple.  These  he 
I  always  brought  to  Calcutta  for  his  friends.  Throughout  his 
ij  life,  he  was  particularly  kind  and  hospitable  to  school-boys. 
I  If  a  schoolboy  applied  for  a  copy  of  the  Mahabharata  in  Ben- 
[  gali,  Sanskrit,  or  English,  he  knew  not  how  to  refuse.  Even 
the  small  sum  of  Rs.  6/6  charged  for  the  expenses  of  postal 
transit  and  establishment,  he  would  rather  *ake  in  6  instalments 
than  refuse  the  application.  The  modesty  and  humility  of  his 
character  made  him  exceedingly  loveable.  When  injured  by 
anybody,  he  never  retaliated.  Firmly  convinced  that  his 
opponent  had  been  misled  by  inaccurate  information,  he  al- 
ways tried  to  see  him  and  explain  matters  at  a  personal  inter- 
im view.  If  he  talked  with  anybody  for  five  minutes,  he  would 
f  surely  make  him  a  friend  ever  afterwards.  He  was  a  rigid 
.^  Hindu  in  religion.  His  regard  for  the  Briihmanas  was  un- 
jt  bounded.  In  them  he  saw  the  descendants  of  those  Rishis 
i  whom  he  worshipped.  His  respect  also  for  the  officials  was 
I  very  great.  He  took  them  for  the  representatives  of  his  So- 
%  vereign.     The  study  of  th©    Rajadharma  sections   of  the  Canti 

J' 

I  Parvan  had  filled  him  with  the  belief  that  for  the  happiness 
£  of  mankind,  the  institution  of  Kings  was  the  principal  means.  | 
The  author  of  the  Mahabharata  has  represented  the  King  to  j 
be  a  portion  of  the  Divinity.  He  frequently  complained  of  j 
the  tone  of  some  of  the  Indian  newspapers  both  vernacular  ] 
and  English.  Officials  are  men.  The  difficulties  of  administra-  , 
tion  are  always  great.  If  they  committed  mistakes,  these  |> 
•should  be  pointed  out  to  them.  In  this  view  he  was  not 
singular.  The  late  Babu  Bhudeb  Mookerjee  was  his  teacher 
in  this  respect.  Those  English  papers  that  take  a  delight  in 
vilUfving  the  natives  of  India  always  gave  him  much  pain. 
Bruke's  sa3ing  that  a  nation  cannot  be  villified  was  what  he 
believed.  «. 


\ 


^'^^'^^ 


u 


V  5  ) 
His  services  to  the  cause  of  likoratiire  were  recoc^niyed  by 
the  Government  by  the  bestowal  of  a  C.  I.  E.  on  liim.  Tic 
accepted  the  honor  meokly,  but  he  always  thought  that  he 
had  not  sufficient  means  for  keeping  up  the  dignity.  He  had 
been  ailing  for  nearly  a  year.  The  disease  was  diabetes,  that 
malady  which  takes  away  so  many  of  our  countrymen  every 
year  that  are  engaged  in  intellectual  pursuits.  For  about  the 
last  six  months  he  had  been  confined  to  his  chamber.  No 
treatment  did  him  any  good.  He  saw  that  his  end  was  fast 
approaching.  His  friends  gave  him  hope,  but  he  knew  better. 
His  great  regret  was  that  he  could  not  live  to  complete  his 
work.  It  was  his  Maker's  will,  he  said,  that  he  .should  not 
have  that  gratification.  He  resigned  him.self  meekly  to  that 
All-powerful  Will.  On  the  evening  of  Thursday,  the  IGth 
instant,  his  breath  became  hard.  He  gave  notice  to  his  atten- 
dants that  he  would  not  survive  the  night.  They  tried  to 
console  him,  saying  it  was  nothing.  He  told  them  that  his 
experience  by  the  death-bed  of  many  of  his  relatives  should 
be  relied  upon.  He  gave  directions  calmly  and  without  any 
agitation,  as  to  how  his  body  should  be  disposed  of  He  took 
leave  of  many  of  his  relatives  and  friends  one  by  one.  He 
expressed  his  obligations  to  Babu  Aghore  Nafeh  Eanerjee,  the 
manager  of  the  Karyalaya,  for  the  loving  zeal  with  which  the 
latter  had  tended  him  during  his  illness  and  for  the  devoted 
fidelity  with  which  he  had  served  him  since  his  firsc  appoint- 
ment. H«  then  spoke  of  some  of  his  friends,  and  of  some  of  his 
patrons  among  the  officials,  particularly  mentioning  Sir  Alfred 
Croft,  the  Director  of  Public  Instruction,  Bengal  ;  Sir  Charles 
Elliott,  the  Lieutenant-Governor  of  Bengal;  Sir  Steuart  Bayley, 
of  the  India  Office;  Sir  Auckland  Colvin,  the  retired  Lieute- 
nant-Governor of  the  N.  W.  Provinces  ;  Lord  Roberts,  the  late 
Commander-in-Chief  of  India  ;  Professor  Max  Muller  ;  Professor 
Lanman ;  Mr.  H.  B.  Witton  of  Hamilton,  Canada;  and  Dr. 
Rost,  the  retired  Librarian  of  the  India  Office.  He  was  ex- 
tremely touched  while  mentioning  the  latter's  name.  His 
conviction  was  firm  that  his  friends  and  countrymen  would 
never  permit  his  work  to  be  suspended  at  the  stage  at  which  it 
had  arrived. 


(     6     ) 

He  retained  the  full  possession  of  his  senses  till  about  a 
quarter  of  an  hour  of  his  last  breath.  About  an  hour  before 
his  death  he  enquired  about  the  time.  Upon  being  informed 
chat  it  had  struck  12,  he  asked  those  about  him  to  chaunt 
the  name  of  Hari,  telling  them  that  they  should  not  cease  till 
he  gave  the  last  gasp.,  and  when  they  commenced,  himself 
joined  them  with  his  feeble  voice.  He  then  seemed  to  quietly 
fall  asleep.     The  clock  struck  1  A.  M.  when  he  expired. 

He  has  left  behind  him  his  widow  named  Dharmamati 
E  Sundaribala  Dassi,  a  widowed  daughter  Haridassi  Dassi  by  his 
first  wife  who  had  predeceased  him,  and  a  grand-daughter 
named  Chandi  Dassi  Dassi.  Protapa  Chandra  Roy  has  left 
nothing  behind  him  in  the  form  of  property  save  his  house, 
No.  1  Rajah  Gooroodass'  Street,  and  some  copies  of  the  Maha- 
bharata  in  Sanskrit  and  English.  No  cash  is  available  for 
even  his  ^rdddha.  His  widow,  however,  is  resolved  to  devote 
all  she  has  for  the  completion  of  her  husband's  work.  Rs.  8  to 
10  thousand  are  still  needed  for  issuing  the  6  or  7  remaining 
fascicules.  It  is  hoped  that  her  appeal  to  her  countrymen, 
the  different  local  Governments,  and  Europe  and  America, 
will  not  go  in  vain. 


1,  Eajah  Gooroo  Dass'  Street, 

Calcutta, 

January  25th,  1895. 


KISORI  MOHAN  GANGULI,  B.  L. 

Trantlator. 


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